Books of the Bible Index of Homilies
Matthew Mark Luke John The Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Tobit Judith Esther 1 Maccabees 2 Maccabees Job Psalms Proverbs Ecclesiastes The Song of Songs The Book of Wisdom Sirach Isaiah Jeremiah Lamentations Baruch Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi
Jesus’ invitation to mercy is intended to draw us into a deeper imitation of God our Father: be merciful, as your Father is merciful. However, it is not easy to understand this willingness to show mercy, because we are accustomed to presenting the bill to others: you’ve done this, now you have to do this. In short, we judge, and we fail … to leave space for understanding and mercy.
In order to be merciful, two attitudes are needed. The first is “self-knowledge”. In today’s first reading, Daniel recounts the humble prayer of the people before God and their acknowledgement that they are sinners: “We have sinned and done wrong, but to thee belongs righteousness, and to us shame”. In the presence of a repentant people, God’s justice is transformed into mercy and forgiveness.
This challenges us, by inviting us to make room for this same inner attitude. Therefore, to become merciful, we must first acknowledge that we have done many things wrong: we are sinners! We need to know how to say: Lord, I am ashamed of what I have done in life.
Even though none of us has ever killed anyone, nonetheless we still have committed many daily sins. Therefore, acknowledging that we have sinned against the Lord, and being ashamed in his presence is a grace: the grace of knowing that one is a sinner! It is easy, and yet “so very difficult” to say: “I am a sinner and I am ashamed of it before you and I ask for your forgiveness”.
Our Father Adam gave us an example of what one should not do. For he blamed the woman for having eaten the fruit and he justified himself, saying: “I have not sinned; it is she who made me go down this road!”. Eve then does the same thing, blaming the serpent. Yet one should acknowledge one's sin and one’s need for God’s forgiveness, and not look for excuses and load the blame onto others. Perhaps someone helped me to sin, and opened the road: but I did it!
If we act in this way, how many good things will follow: we will truly be men. Furthermore, with this attitude of repentance we will be more capable of being merciful, because we will feel God’s mercy for us. In the Our Father, in fact, we do not only pray: “forgive us our trespasses”. We also pray “forgive us as we forgive those who trespass against us”.
The second attitude we need is “an openness to expanding our hearts”. It is precisely shame and repentance that expands a small, selfish heart, since they give space to God to forgive us. What does it mean to open and expand one’s heart? First, it means acknowledging ourselves to be sinners and not looking to what others have done. And from here, the basic question becomes: “Who am I to judge this? Who am I to gossip about this? Who am I, who have done the same things, or worse?”
The Lord says it in the Gospel: “Judge not, and you will not be judged; condemn not and you will not be condemned; forgive and you will be forgiven. Give and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap”. This is the “generosity of heart” that the Lord presents through the image of those going to collect grain who enlarged their aprons in order to received more. In fact, you can receive far more if you have a big heart! A big heart doesn’t get entangled in other peoples lives, it doesn’t condemn but forgives and forgets as “God has forgiven and forgotten my sins”.
In order to be merciful we need to call upon the Lord's help, since “it is a grace”. And we also need to “recognize our sins and be ashamed of them” and forgive and forget the offences of others. Men and women who are merciful have big, big hearts: they always excuse others and think more of their own sins. Were someone to say to them: ‘but do you see what so and so did?’, they respond in mercy saying: ‘but I have enough to be concerned over with all I have done’. If all of us, all peoples, all families, all quarters had this attitude, how much peace there would be in the world, how much peace there would be in our hearts, for mercy brings us peace! Let us always remember: who am I to judge? To be ashamed of oneself and to open and expand one’s heart, may the Lord give us this grace!
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.
The mercy of God is such a great thing, very great. We must not forget this. How many people say: “I have done such terrible things. I have purchased my place in hell, I can’t turn back”. But do they think about the mercy of God? Let us remember that story about the poor widow lady who went to confess to the Curé of Ars. Her husband had committed suicide; he jumped from the bridge into the river. And she wept. She said, “But I am a sinner, a poor woman. But my poor husband! He is in hell. He committed suicide, and suicide is a mortal sin. He is in hell”. And the Curé of Ars said, “But wait a moment, ma’am, because between the bridge and the river, there is the mercy of God”. But to the very end, to the very end, there is the mercy of God.
Jesus gives three practical suggestions to help us get in the habit of being merciful. First: to not judge. We should refrain from judging, especially in this time of Lent.
Also, it is a habit that gets mixed up in our life even without us realizing it. Always! Even by beginning a conversation: “Did you see what he did?” Judgement of others. Let us think about how many times each day we judge. All of us. But always through beginning a conversation, a comment about someone else: “But look, that person had plastic surgery! They’re uglier than before”.
Learn the wisdom of generosity, the main way to overcome gossiping. When we gossip about others we are continually judging, continually condemning, and hardly forgiving.
The Lord teaches us: “Give and it will be given to you”: be generous in giving. Don’t be “closed pockets”; be generous in giving to the poor, to those who are in need, and also in giving many things: in giving counsel, in giving a smile to people, in smiling. “Give and it will be given to you. And it will be given to you in good measure, flowing over, pressed down, running over”, because the Lord will be generous: We give one, and He gives us one hundred of all that we have given. And this is the attitude that provides armour for not judging, not condemning; for forgiving. The importance of giving alms, but not only material alms, but spiritual alms too: spending time with someone in need, visiting someone who is sick, offering a smile.
"The measure with which you measure will be measured out to you”. All of us come to terms with our lives, we do it in the present and above all, we will do it at the end of our existence, and this phrase of Jesus "tells us just what that moment will be like", that is, what judgment will be like. Because if the passage of the Beatitudes and the similar chapter 25 of the Gospel of Matthew show us "the things we have to do" - how to do them, the "style with which we will have to live" - the "measure", is what the Lord says here.
By what extent do I measure others? By what measure do I measure myself? Is it a generous measure, full of God's love? Or is it a low level measure? And by this measure I will be judged, it will not be another: that, just the one I do. What is the level at which I put my bar? At a high level? We have to think about this. And we see this not only, not so much in the good things we do or in the bad things we do but in our daily lifestyle.
Each of us has a style, "a way of measuring ourselves, things and others" and it will be the same that the Lord will use with us. So those who judge with selfishness, will be judged in the same way; those who have no mercy and, in order to climb in life, "are capable of trampling on everyone's heads", will be judged in the same way, that is, "without mercy".
And as a Christian I wonder what is the reference stone, the touchstone to know if I am on a Christian level, a level that Jesus wants? It is the ability to be humble, it is the ability to suffer humiliation. A Christian who is not able to carry with him the humiliations of life, lacks something. He is a Christian of "make-up" or out of interest. "But why father this?" Because Jesus did it, He humbled himself, says Paul: "He humbled himself until the death on the cross." He was God but He did not cling to that: He humbled Himself. This is the model.
And as an example of a lifestyle defined as "worldly" and unable to follow the model of Jesus; bishops report complaints to me when they have difficulty transferring priests to parishes because they are considered "lower category" and not as they would like and therefore see the transfer as a punishment. This is how to recognize "my style", "my way of judging" by the behaviour I take in the face of humiliation: "A way of judging the worldly, a way of judging the sinner, an entrepreneurial way of judging, a way of judging Christian Christians."
"By the measure by which you measure it will be measured to you," the same measure. If it is a Christian measure, which follows Jesus, in His way, I will be judged the same way, with much, much, much pity, with much compassion, with much mercy. But if my measure is worldly and I only use the Christian faith - yes, I do, I go to mass, but I live as a worldly person - I will be measured by that measure.
Let us ask the Lord for the grace to live Christianly and above all not to be afraid of the cross, of humiliation, because this is the path he has chosen to save us and this is what guarantees that my measure is Christian: the ability to carry the cross , the ability to suffer some humiliation.
Dear brothers and sisters, good morning!
In the preceding catechesis we saw how Christian prayer is “anchored” in the Liturgy. Today, we will shed light on how the Liturgy always enters daily life: on the streets, in offices, on public transportation… And there it continues the dialogue with God: the person who prays is like someone in love who always bears the beloved in his or her heart wherever they go.
Essentially, everything becomes a part of this dialogue with God: every joy becomes a reason for praise, every trial is an opportunity to ask for help. Prayer is always alive in our lives, like embers, even when the mouth does not speak, but the heart speaks. Every thought, even the apparently “profane” ones, can be permeated by prayer. There is even a prayerful aspect in the human intelligence; it is, in fact, a window peering into the mystery: it illuminates the few steps in front of us and then opens up to the entire reality, this reality that precedes it and surpasses it. This mystery does not have a disquieting or anxious face. No, knowledge of Christ makes us confident that whatever our eyes and the eyes of our minds cannot see, rather than nothing being there, there is someone who is waiting for us, there is infinite grace. And thus, Christian prayer instils an invincible hope in the human heart: whatever experience we touch on our journey, God’s love can turn it into good.
Regarding this, the Catechism reads: “We learn to pray at certain moments by hearing the Word of the Lord and sharing in his Paschal Mystery, but his Spirit is offered us at all times, in the events of each day, to make prayer spring up from us. Time is in the Father’s hands; it is in the present that we encounter him, not yesterday or tomorrow, but today” (n. 2659). Today I meet God, today is always the day of the encounter.
There exists no other wonderful day than the day we are living. Those who live always thinking about the future, in the future: “But it will be better...”, but do not take each day as it comes: these are people who live in their fantasy, they do not know how to deal with concrete reality. And today is real, today is concrete. And prayer is to be done today. Jesus comes to meet us today, the day we are living. And it is prayer that transforms this day into grace, or better, it transforms us: it appeases anger, sustains love, multiplies joy, instils the strength to forgive. Sometimes it will seem that it is no longer we who are living, but that grace lives and works in us through prayer. It is grace that awaits, but always this, don’t forget: take today as it comes. And let’s think about when an angry thought comes to you, of unhappiness, that moves you toward bitterness, stop yourself. And let’s say to the Lord: “Where are you? And where am I going?” And the Lord is there, the Lord will give you the right word, the advice to go ahead without that bitter, negative taste. For prayer is always, using a profane word, is positive. Always. It will carry you ahead. Each day that begins is accompanied by courage if it is welcomed in prayer. Thus, the problems we face no longer seem to be obstacles to our happiness, but appeals from God, opportunities to meet Him. And when a person is accompanied by the Lord, he or she feels more courageous, freer, and even happier.
Let us pray always, then, for everyone, even for our enemies. Jesus counselled us to do this: “Pray for your enemies”. Let us pray for our dear ones, even those we do not know. Let us pray even for our enemies, as I said, as the Scriptures often invite us to do. Prayer inclines us toward a superabundant love. Let us pray above all for people who are sad, for those who weep in solitude and despair that there still might be someone who loves them. Pray works miracles; and the poor then understand, by God’s grace that, even in their precarious situation, the prayer of a Christian makes Christ’s compassion present. He, in fact, looked with great tenderness on the weary and lost crowd who were like sheep without a shepherd (cf Mk 6:34). The Lord is – let’s not forget – the Lord of compassion, of nearness, of tenderness: three words never to be forgotten regarding the Lord. Because this is the Lord’s style: compassion, nearness, tenderness.
Prayer helps us love others, despite their mistakes and sins. The person is always more important than their actions, and Jesus did not judge the world, but He saved it. What a horrible life is that of the person who always judges others, who is always condemning, judging… This is a horrible, unhappy life, when Jesus came to save us. Open your heart, pardon, give others the benefit of the doubt, understand, be close to others, be compassionate, be tender, like Jesus. We need to love each and every person, remembering in prayer that we are all sinners and at the same time loved individually by God. Loving the world in this way, loving it with tenderness, we will discover that each day and everything bears within it a fragment of God’s mystery.
Again, the Catechism reads: “Prayer in the events of each day and each moment is one of the secrets of the Kingdom revealed to ‘little children,’ to the servants of Christ, to the poor of the beatitudes. It is right and good to pray so that the coming of the kingdom of justice and peace may influence the march of history, but it is just as important to bring the help of prayer into humble, everyday situations; all forms of prayer can be the leaven to which the Lord compares the kingdom” (n. 2660).
The human person – men and women, all of us, – the human person is like a breath, like a blade of grass (cf Ps 144:4; 103:15). The philosopher Pascal once wrote: “There is no need for the whole universe to take up arms to crush him: a vapour, a drop of water is enough to kill him.” We are fragile beings, but we know how to pray: this is our greatest dignity and it is also our strength. Have courage. Pray in every moment, in every situation so the Lord might be near to us. And when a prayer is said according to the heart of Jesus, it obtains miracles.
 Thoughts, 186.
“Early in the morning Jesus came again to the temple; all the people came to him” (Jn 8:2). These words introduce the story of the woman caught in adultery. The background is serene: it is morning in the holy place, in the heart of Jerusalem. At the centre is the people of God, who are looking for Jesus, the Master, in the courtyard of the temple: they want to listen to him, because his words are insightful and heartwarming. There is nothing abstract in his teaching; it touches, frees, transforms and renews real life. Here we see the “intuition” of the people of God; they are not satisfied with the temple built of stones, but flock around the person of Jesus. In this passage, we can see the believers of every age, the holy people of God. Here in Malta, that people is numerous and lively, faithful in seeking the Lord through a concrete, lived faith. For this, I thank all of you.
In the presence of those people, Jesus takes his time: the Gospel tells us that, “he sat down and taught them” (v. 2). Yet, there are empty seats in that school of Jesus. Absent are the woman and her accusers. Unlike the others, they did not go to the Master. They all have their reasons: the scribes and the Pharisees think that they already know everything and do not need the teaching of Jesus; the woman, on the other hand, is lost and confused, someone who went astray looking for happiness in the wrong places. They were absent for different reasons, and the story will end differently for each of them. Let us reflect on these “absentees”.
First of all, let us consider the accusers of the woman. In them, we see a reflection of all those who pride themselves on being righteous, observers of God’s law, decent and respectable people. They disregard their own faults, yet they are very concerned about those of others. They go to Jesus: not with open hearts to hear his words, but “to test him and to have some charge to bring against him” (v. 6). This reveals the inner thoughts of these cultivated and religious people, who know the Scriptures and visit the temple, yet subordinate this to their personal interests and do not resist the evil thoughts brewing in their hearts. In the eyes of the people, they appear to be experts in things of God, yet they fail to recognize Jesus; indeed, they view him as an enemy to be eliminated. To achieve this, they set before him someone they scornfully refer to as “this woman”, treating her as a thing, and publicly denouncing her adultery. They call for the woman to be stoned, and pour out on her all their hostility to the compassion shown by Jesus. And they do so under the cloak of their reputation as devout and religious men.
Brothers and sisters, these Gospel personages remind us that at any time our individual and communal religiosity can conceal the worm of hypocrisy and the urge to point the finger at others. We can always run the risk of failing to understand Jesus, of having his name on our lips but denying him by the way that we live. Even as we raise banners displaying the cross. How, then, can we prove whether not we are true disciples of the Master? We do so by the way we regard our neighbour and the way we regard ourselves. This is an important point in the definition of who we are.
By the way we regard our neighbour: whether we do this with a look of mercy, as Jesus shows us today, or with a look of judgement, even contempt, like the accusers of the Gospel, who present themselves as God’s defenders but who fail to realize that they are trampling on their sisters and brothers. Those who believe they are upholding the faith by pointing their finger at others may have a certain “religiosity”, but they have not embraced the spirit of the Gospel, for they disregard mercy, which is the heart of God.
To understand whether we are true disciples of the Master or not, we need to think about how we view ourselves. The accusers of the woman were convinced that they had nothing to learn. Their outward appearance was impeccable, yet they lacked the truth of the heart. They represent those believers who in every age make faith part of their façade; they present an impressive and solemn exterior, yet they lack interior poverty, the greatest treasure of the human heart. For Jesus, what really counts is openness and docility on the part of those who do not consider themselves secure, but recognize their need for salvation. It is good for us then, whenever we pray, but also whenever we participate in lovely religious services, to ask ourselves if we are truly attuned to the Lord. We can ask him straightaway, “Jesus, here I am with you, but what is it that you want from me? What is in my heart, in my life, that you want me to change? How do you want me to regard others?” Praying like that will do us good, because the Master is not content with appearances; he seeks the truth of the heart. Once we open our hearts to him in truth, he can work wonders in us.
We see this in the woman caught in adultery. Her situation seemed hopeless, but then a new and unexpected horizon opened up before her. She was insulted and awaiting merciless judgment and severe punishment. Yet to her amazement, she finds herself acquitted by God, who points her to a future she did not at all anticipate: “Has no one condemned you?” – Jesus says to her – “Neither do I condemn you; go, and do not sin again” (vv. 10.11). What a difference there is between the Master and the woman’s accusers! They cited the Scriptures to condemn her; Jesus, the very Word of God, completely rehabilitates the woman, restoring her hope. From this story, we learn that any judgment that is not inspired and moved by charity only serves to make things worse for those who receive it. God, on the other hand, always leaves room for second chance; he can always find paths that lead to liberation and salvation.
Forgiveness changed that woman’s life. Mercy and misery embraced. Mercy and misery met there, and the woman’s life changed. We can even speculate whether, after being forgiven by Jesus, she was able in turn to forgive others. Perhaps she even came to see her accusers no longer as harsh and wicked men, but as the means that led to her encounter with Jesus. The Lord also wants us, his disciples, his Church, likewise forgiven by him, to become tireless witnesses of reconciliation. Witnesses of a God for whom the word “irredeemable” does not exist, a God who always forgives. God always forgives. We are the ones who get tired of asking for forgiveness. Our God is a God who never stops believing in us and always gives us a chance to start anew. There is no sin or failure that we can bring before him that cannot become the opportunity for starting to live a new and different life under the banner of mercy. There is no sin that cannot be treated in this manner. God forgives everything. He forgives every sin.
This is the Lord Jesus. We truly know him when we experience his forgiveness, and when, like the woman in the Gospel, we discover that God comes to us through our inner woundedness. That is indeed where the Lord loves to make himself known, for he came not for the healthy but for the sick (cf. Mt 9:12). Today, that woman, who found mercy amid her misery and who went away healed by Jesus’ forgiveness, invites us, as Church, to return to the school of the Gospel, to learn from the God of hope who never ceases to surprise us. If we imitate him, we will not be inclined to focus on condemning sins, but on setting out with love in search of sinners. We will be content with those already present, but will go out in search of those absent. We will not go back to pointing fingers, but will start listening. We will not discard the despised, but view as first those whom others consider least. Brothers and sisters, this is what Jesus teaches us today by his example. Let us allow him to amaze us. Let us joyfully welcome the good news he brings.