Dear Brothers and Sisters, Good morning!

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

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

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

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

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

24.07.16

Dear Brothers and Sisters, good morning!

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

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

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

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

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

28.07.19

Dear Brothers and sisters, good morning!

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

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

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

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

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

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

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

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

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

11.11.20

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

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

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

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

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

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

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

Each of us think, today, during the mass and then during the day: a little think. "How's my loyalty? Do I reject the Lord, seeking any pretext, anything and discredit the Lord? All is not lost The words - "faithfulness has disappeared" and "whosoever is not with me is against me" –still leave room for hope, for us.

This hope comes in the Acclamation to the Gospel where Jesus invites each one of us saying, “Return to me with your whole heart, for I am gracious and merciful. "Yes, your heart is as hard as a stone, so many times you've discredited and not obeyed me, but there is still time. I will forget everything. I care that you come to me. This is what matters, says the Lord and forget the rest.” This is the time of mercy, is the time of mercy of the Lord: let us open our hearts because he is in us.

28.03.19

Jesus does not tolerate hypocrisy. We must be cured of hypocrisy and the medicine is knowing how to point the finger at ourselves before God, since whoever is unable to do so is not a good Christian.

In the Gospel reading, Luke 11: 37-41, Jesus is invited to lunch by a Pharisee and is highly criticised by the master of the house because he does not perform ritual ablution before sitting at the table to eat.

This behaviour is not tolerated by the Lord: hypocrisy. The Pharisees invited Jesus to lunch to judge him, not to befriend him. This is exactly what hypocrisy is, appearing one way but acting in another. It is to think secretly different from what the appearance is.

Jesus can't stand hypocrisy. And he often calls hypocritical Pharisees "whitened sepulchres". This is not an insult to Jesus, it is the truth. From the outside you are perfect, indeed starched, but from the inside you are something else. A hypocritical attitude comes from the great liar, the devil. The devil is the great hypocrite, all other hypocrites are his heirs.

Hypocrisy is the language of the devil, it is the language of evil that enters our hearts and is sown by the devil. You can't live with hypocritical people. Jesus, likes to expose hypocrites. He knows that it will be precisely this hypocritical attitude that will lead to his death, because the hypocrite does not think whether he uses lawful means or not, he uses slander? "Let's make slander"; false witness. We are looking for false witness.

Some may object that there is no hypocrisy like this here. But to think that is a mistake. Hypocritical language; I won't say that it's normal, but it's common, it's everyday. The appearance of being one way but being another. An example of this, is in the struggle for power. Jealousy makes you act in a certain way, with poison within, poison to kill, because hypocrisy always kills, always, sooner or later it kills.

It is necessary to heal ourselves from this attitude. But what is the medicine. The answer is to say the truth before God. It is to accuse oneself. We must learn to accuse ourselves: "I have done this, I think so, ill-mannered..I have envy, I would like to destroy that..." what is inside us and tell ourselves before God. This is a spiritual exercise that is not common, it is not usual, but we must try to do it: accuse ourselves, see ourselves in sin, hypocrisy, in the wickedness that is in our hearts. Because the devil sows evil and say to the Lord: "But look Lord, this is me!", and say it humbly.

We learn to accuse ourselves, something perhaps too difficult but it is so: a Christian who does not know how to accuse themselves is not a good Christian and risks falling into hypocrisy.

In Peter’s prayer he tells the Lord "Depart from me, for I am a sinful man, O Lord". Let us learn to accuse ourselves, "we, ourselves".

15.10.19

Dear Brothers and Sisters,

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

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

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

04.08.13

Dear Brothers and Sisters, good morning!

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

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

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

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

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

04.08.19

Dear brothers and sisters, good afternoon!

In the Gospel of today’s liturgy, a man makes this request of Jesus: “Teacher, tell my brother to divide the inheritance with me” (Lk 12:13). This is a very common situation. Similar problems are still commonplace. How many brothers and sisters, how many members of the same family, unfortunately quarrel over their inheritance, perhaps no longer speaking to each other!

Responding to the man, Jesus does not enter into the particulars, but goes to the root of the divisions caused by the possession of things. He says clearly: “Be on your guard against all covetousness” (v. 15). “Be on your guard against all covetousness”. What is covetousness? It is the unbridled greed for possessions, always desiring to be rich. This is an illness that destroys people, because the hunger for possessions creates an addiction. Above all, those who have a lot are never content, they always want more, and only for themselves. But this way, the person is no longer free: he or she is attached to, a slave, of what paradoxically was meant to serve them so as to live freely and serenely. Rather than being served by money, the person becomes a servant of money. Covetousness is a dangerous illness for society as well – due to covetousness, we have today reached other paradoxes: an injustice never before seen in history, where few have so much and so many have little or nothing. Let’s consider wars and conflicts as well. The lust for resources and wealth are almost always behind them. How many interests are behind war! Certainly, one of these is the arms trade. This trade is a scandal that we must never resign ourselves to.

Today, Jesus teaches us that at the heart of all this are not only some who are powerful, or certain economic systems. The covetousness that is in everyone’s heart is at the centre. And so, let us try to ask ourselves: Where am I at with my detachment from possessions, from wealth? Do I complain about what I lack, or do I know how to be content with what I have? In the name of money or opportunity, am I tempted to sacrifice relationships and sacrifice time with others? And yet again, does it happen that I sacrifice legality and honesty on the altar of covetousness? I said “altar”, the altar of covetousness, but why did I say altar? Because material goods, money, riches, can become a cult, a true and proper idolatry. This is why Jesus warns us with strong words. He says, you cannot serve two masters, and – let’s be careful – he does not say God and the devil, no, or even the good and the bad, but, God and wealth (cf. Lk 16:13). One would expect that he would have said that you cannot serve two masters, God and the devil, no: God and wealth. That wealth be at our service, yes; to serve wealth, no – that is idolatry, that is an offense to God.

And so, we might think, so, no one should desire to get rich? Certainly, you can; rather, it is right to want it. It is beautiful to become rich, but rich according to God! God is the richest of anyone. He is rich in compassion, in mercy. His riches do not impoverish anyone, do not create quarrels and divisions. It is a richness that knows how to give, to distribute, to share. Brothers and sisters, accumulating material goods is not enough to live well, for Jesus says also that life does not consist in what one possesses (see Lk 12:15). It depends, instead, on good relationships – with God, with others, and even with those who have less. So, let us ask ourselves: For myself, how do I want to get rich? Do I want to get rich according to God or according to my covetousness? And, returning to the topic of inheritance, what legacy do I want to leave? Money in the bank, material things, or happy people around me, good works that are not forgotten, people that I have helped to grow and mature?

May Our Lady help us understand what the true goods of life are, the ones that last forever.

31.07.22

Dear Brothers and Sisters, Good morning!

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

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

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

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

11.08.13

Dear Brothers and Sisters, Good morning!

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

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

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

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

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

07.08.16

Dear Brothers and Sisters, good morning!

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

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

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

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

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

11.08.19

Dear brothers and sisters, good afternoon!

In the Gospel of today’s Liturgy, Jesus speaks to the disciples to reassure them of any fear and to invite them to be vigilant. He addresses two fundamental exhortations to them: the first is, “Do not be afraid, little flock” (Lk 12:32); the second is, “Be ready” [literal translation of v. 35 used in the Italian original]. “Do not be afraid” and “be ready”. They are two key words for conquering the fears that paralyze us at times, and to overcome the temptation of a passive, slumbering life. “Do not be afraid” and “Be ready”. Let us look at these two invitations.

Do not be afraid. First of all, Jesus encourages the disciples. He has just finished speaking to them about the loving and provident care of the Father, who cares for the lilies of the fields and the birds of the air, and therefore, all the more for his children. So there is no need to worry and fret for our lives are firmly in God’s hands. We are heartened by Jesus’ invitation not to fear. Indeed, at times we feel imprisoned by a feeling of distrust and anxiety. It is the fear of failure, of not being acknowledged and loved, the fear of not being able to realize our plans, of never being happy, and so on. And so, we struggle to find solutions, to find a space in which to get out of the cycle, to accumulate goods and wealth, to obtain security. And where does this take us? We end up living anxiously and constantly worrying. Instead, Jesus reassures us: Do not be afraid! Trust in the Father who wants to give you all you truly need. He has already given you his Son, his Kingdom, and he will always accompany you with his providence, taking care of you every day. Do not be afraid -- this is the certainty that your hearts should be attached to! Do not be afraid – a heart attached to this certainty. Do not be afraid.

But knowing that the Lord watches over us with love does not entitle us to slumber, to let ourselves succumb to laziness! On the contrary, we must be alert, vigilant. Indeed, to love means being attentive to the other, being aware of his or her needs, being willing to listen and welcome, being ready.

The second word. Be ready. This is the second invitation today. This is Christian wisdom. Jesus repeats this invitation several times. And today he does so through three short parables, centred on the master of a house who, in the first, returns unexpectedly from a wedding banquet; in the second, does not want to be surprised by thieves; and in the third, returns from a long journey. The message in all of them is it is necessary to stay awake, not to fall asleep, that is, not to be distracted, not to give in to inner idleness, because the Lord comes even in situations in which we do not expect him. To be attentive to the Lord, not to go to sleep. We need to stay alert.

And at the end of our life, he will call us to account for the goods he has entrusted to us. Therefore, being vigilant also means being responsible, that is, safeguarding and administering those goods faithfully. We have received so much: life, faith, family, relationships, work, but also the places where we live, our city, creation. We have received so many things. Let us try to ask ourselves: Do we take care of this inheritance the Lord has left us? Do we safeguard its beauty or do we use things only for ourselves and for our immediate convenience? We have to think a little about this – are we guardians of the creation that has been given to us?

Brothers and sisters, let us walk without fear, in the certainty that the Lord accompanies us always. And let us stay awake lest we be asleep when the Lord passes by. Saint Augustine used to say, “I am afraid that the Lord will pass by and I will not notice”. To be asleep, and not to notice that the Lord passes by. Stay alert! May the Virgin Mary help us, who welcomed the Lord’s visit and readily and generously said, “Here I am”.

07.08.22

Dear Brothers and Sisters, Good morning!

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

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

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

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

18.08.13

Dear Brothers and Sisters, Good morning!

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

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

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

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

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

14.08.16

Dear Brothers and Sisters, good morning!

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

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

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

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

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

18.08.19

Dear brothers and sisters, good afternoon!

In the Gospel of today’s liturgy there is an expression of Jesus which always strikes us and challenges us. While he is walking with his disciples, he says: “I came to bring fire to the earth, and how I wish it were already kindled!” (Lk 12:49). What fire is he talking about? And what is the meaning of these words for us today, this fire that Jesus brings?

As we know, Jesus came to bring to the world the Gospel, that is, the good news of God’s love for each one of us. Therefore, he is telling us that the Gospel is like a fire, because it is a message that, when it erupts into history, burns the old balances of living, burns the old balances of living, challenges us to come out of our individualism, challenges us to overcome selfishness, challenges us to shift from the slavery of sin and death to the new life of the Risen One, of the Risen Jesus. In other words, the Gospel does not leave things as they are; when the Gospel passes, and is listened to and received, things do not stay as they are. The Gospel provokes change and invites conversion. It does not dispense a false intimist peace, but sparks a restlessness that sets us in motion, and drives us to open up to God and to our brothers. It is just like fire: while it warms us with God’s love, it wants to burn our selfishness, to enlighten the dark sides of life – we all have them, eh! – to consume the false idols that enslave us.

In the wake of the Biblical prophets – think, for example, of Elijah and Jeremiah – Jesus is inflamed by God’s love and, to make it spread throughout the world, he expends himself personally, loving up to the end, that is, up to death, and death on the cross (cf. Phil 2:8). He is filled with the Holy Spirit, who is compared to fire, and with his light and his strength, he unveils the mysterious face of God and gives fullness to those considered lost, breaks down the barriers of marginalization, heals the wounds of the body and the soul, and renews a religiosity that was reduced to external practices. This is why he is fire: he changes, purifies.

So, what does that word of Jesus mean for us, for each one of us – for me, for you, for you – what does this word of Jesus, about fire, mean for us? It invites us to rekindle the flame of faith, so that it does not become a secondary matter, or a means to individual wellbeing, enabling us to evade the challenges of life or commitment in the Church and society. Indeed – as a theologian said – faith in God “reassures us – but not on our level, or so to produce a paralyzing illusion, or a complacent satisfaction, but so as to enable us to act” (De Lubac, The Discovery of God). In short, faith is not a “lullaby” that lulls us to sleep. True faith is a fire, a living flame to keep us wakeful and active even at night!

And then, we might wonder: am I passionate about the Gospel? Do I read the Gospel often? Do I carry it with me? Does the faith I profess and celebrate lead me to complacent tranquility or does it ignite the flame of witness in me? We can also ask ourselves this question as. Church: in our communities, does the fire of the Spirit burn, with the passion for prayer and charity, and the joy of faith? Or do we drag ourselves along in weariness and habit, with a downcast face, and a lament on our lips, and gossip every day? Brothers and sisters, let us examine ourselves on this, so that we too can say, like Jesus: we are inflamed with the fire of God’s love, and we want to spread it around the world, to take it to everyone, so that each person may discover the tenderness of the Father and experience the joy of Jesus, who enlarges the heart – and Jesus enlarges the heart! – and makes life beautiful. Let us pray to the Holy Virgin for this: may she, who welcomed the fire of the Holy Spirit, intercede for us.

14.08.22

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

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

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

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

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

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

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

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

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

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

26.10.18

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

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

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

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

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

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

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

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

25.10.19

Dear Brothers and Sisters, Good morning!

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

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

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

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

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

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

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

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

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

28.02.16

Dear Brothers and Sisters, Good morning,

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

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

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

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

24.03.19

Dear brothers and sisters, happy Sunday!

We are at the heart of our Lenten journey, and today the Gospel begins by presenting Jesus who comments on some news of the day. While people still remember the eighteen who died when a tower collapsed on them, they tell Him about some Galileans whom Pilot had killed (cf. Lk 13:1). And there is a question that seems to accompany these tragic affairs: who is to blame for these terrible events? Perhaps those people were guiltier than others and God punished them? These are questions that also come up today. When bad news weighs on us and we feel powerless before evil, we often ask ourselves: is it perhaps a punishment from God? Did He bring about a war or a pandemic to punish us for our sins? And why does the Lord not intervene?

We must be careful: when evil oppresses us, we risk losing our clarity and, to find an easy answer to what we are unable to explain, we end up putting the blame on God. And so often the very bad habit of using profanities comes from this. How often we attribute to Him our woes and misfortunes in the world, to Him who instead leaves us always free and hence never intervenes imposing, but only proposing; He who never uses violence and instead suffers for us and with us! Indeed, Jesus refuses and contests strongly the idea of blaming God for our evils: those persons who were killed by Pilate and those who died when the tower collapsed on them were not any more at fault than others, and they were not victims of a ruthless and vindictive God, which does not exist! Evil can never come from God because "He does not deal with us according to our sins" (Ps 103:10), but according to His mercy. This is God’s style. He cannot treat us otherwise. He always treats us with mercy.

Rather than blaming God, Jesus says we need to look inside ourselves: it is sin that produces death; our selfishness can tear apart relationships; our wrong and violent choices can unleash evil. At this point the Lord offers the true solution, and that is conversion: He says, "unless you repent you will all likewise perish" (Lk 13:5). It is an urgent call, especially during this time of Lent. Let us welcome it with an open heart. Let us turn from evil, let us renounce the sin that seduces us, let us be open to the logic of the Gospel because where love and fraternity reign, evil has no more power!

But Jesus knows that conversion is not easy, and he wants to help us here, given that so many times we repeat the same mistakes and the same sins. We can become discouraged, and sometimes our commitment to do good can seem useless in a world where evil seems to rule. So, after his appeal, He encourages us with a parable that tells of the patience God has for us. We must keep in mind God’s patience that He has for us. He offers the consoling image of fig tree that does not bear fruit during the accorded season, but it is not cut down. He gives it more time, another possibility. I like thinking that a nice name for God could be “the God of another possibility”: God always gives us another opportunity, always, always. That is what His mercy is like. This is how the Lord works with us. He does not cut us out of his love. He does not lose heart or tire of offering us again His trust with tenderness. Brothers and sisters, God believes in us! God trusts us and accompanies us with patience, the patience of God with us. He does not get discouraged, but always instils hope in us. God is Father and looks after you like a father. As the best of fathers, He does not look at the achievements you have not yet reached, but the fruits you can still bear. He does not keep track of your shortcomings but encourages your potential. He does not dwell on your past, but confidently bets on your future. This is because God is close to us. Let us not forget that the style of God is closeness, He is close with mercy and tenderness. In this way God accompanies us: with closeness, mercy, and tenderness.

So let us ask the Blessed Virgin Mary to fill us with hope and courage, and kindle in us the desire for conversion.

20.03.22

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

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

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

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

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

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

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

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

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

29.10.19

Dear Brothers and Sisters, Good morning!

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

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

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

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

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

25.08.13

Dear Brothers and Sisters, Good morning!

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

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

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

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

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

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

21.08.16

Dear Brothers and Sisters, good morning!

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

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

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

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

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

25.08.19

Dear brothers and sisters, happy Sunday!

In the passage from the Gospel of Luke for this Sunday’s liturgy, someone asks Jesus, “will those who are saved be few?” And the Lord responds: “Strive to enter through the narrow door” (Lk 13:24). The narrow door…this is an image that could scare us, as if salvation is destined for only a few elect, or perfect people. But this contradicts what Jesus taught us on many other occasions. And, as a matter of fact, a little further ahead, he confirms, “People will come from east and west, and from north and south, and recline at table in the kingdom of God” (v. 29). Therefore, this door is narrow, but is open to everyone! Do not forget this. The door is open to everyone!

But to better understand, what this narrow door is, we need to ask what it is. Jesus was using an image from contemporary life, most likely referring to the fact that, when evening would fall, the doors of the city would be closed and only one, the smallest and the narrowest, would remain open. To return home, someone could get through only there.

Now let’s think about when Jesus says, “I am the door. If anyone enters by me, he will be saved” (Jn 10:9). He wants to tell us that to enter into God’s life, into salvation, we need to pass through him, not through another one, through him; to welcome him and his Word. Just as to enter into the city, someone had to “measure” the same as the only remaining open narrow door, so too the Christian door is a life whose “measure is Christ”, founded and modeled on him. This means that the rule of measure is Jesus and his Gospel – not what we think, but what he says to us. So, we are talking about a narrow door not because only a few are destined to go through it, no, but because to belong to Christ means to follow him, to live one’s life in love, in service, and in giving oneself as he did, who passed through the narrow door of the cross. Entering into the project God proposes for our life requires that we restrict the space of egoism, reduce the presumption of self-sufficiency, lower the heights of pride and arrogance, and that we overcome laziness, in order to traverse the risk of love, even when it involves the cross.

Let’s think, in concrete terms, about those daily acts of love that we struggle to carry on with: let’s think of the parents who dedicate themselves to their children, making sacrifices and renouncing time for themselves; of those who concern themselves about others and not only about their own interests (how many people are good like this); let’s think of those who spend themselves in service to the elderly, to the poorest and most vulnerable; let’s think of those who keep on working committedly, putting up with discomfort and, perhaps, with misunderstanding; let’s think of those who suffer because of their faith, but who continue to pray and love; let’s think of those who, rather than following their own instincts, respond to evil with good, finding the strength to forgive and the courage to begin again. These are just a few examples of people who do not choose the wide door of their own convenience, but the narrow door of Jesus, of a life spent in loving. The Lord says today that the Father will recognize them much more than those who believe they are already saved but who are actually “workers of evil” (Lk 13:27) in life.

Brothers and sisters, which side do we want to be on? Do we prefer the easy way of thinking only about ourselves, or do we choose the narrow door of the Gospel that puts our selfishness into crisis, but which makes us able to welcome the true life that comes from God and makes us happy? Which side are we on? May Our Lady, who followed Jesus all the way to the cross, help us to measure our life with him so as to enter into the fullness of eternal life.

21.08.22

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

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

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

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

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

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

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

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

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

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

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

31.10.19

Dear Brothers and Sisters, Good morning!

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

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

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

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

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

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

28.08.16

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

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

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

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

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

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

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

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

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

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

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

05.11.18

Dear Brothers and Sisters, good morning!

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

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

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

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

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

01.09.19

The Saints are a fascinating explanation of the Gospel. Their lives are a privileged vantage point from which we can glimpse the good news that Jesus came to proclaim – namely, that God is our Father and each of us is loved by him. This is the heart of the Gospel, and Jesus is the proof of this Love – his incarnation, his face.

Today we are celebrating the Eucharist on a special day for this city and this Church: the Celestinian Forgiveness. Here, the relics of Pope Celestine V are preserved. This man seems to have completely accomplished what we heard in the First Reading: “The greater you are, the more you must humble yourself; so you will find favour in the sight of the Lord” (Sir 3:18). We erroneously remember Celestine V as “the one who made a great refusal”, according to the expression Dante used in his Divine Comedy. But Celestine V was not a man who said “no”, but a man who said “yes”.

In fact, there exists no other way to accomplish God’s will than to assume the strength of the humble, there is no other way. Precisely because they are such, the humble appear weak and as losers in the eyes of men and women, whereas in reality, they are the true conquerors because they are the ones who confide completely in the Lord and know his will. It is, in fact, “to the humble that God reveals his secrets, and by the humble he is glorified” (cf. Sir 3:19-20). In the spirit of the world that is dominated by pride, the Word of God for today invites us to become humble and meek. Humility does not consist in belittling ourselves, but rather in that healthy realism that makes us recognize our potentials as well as our misery. Beginning with our misery, humility makes us take our gaze off ourselves in order to turn it toward God, to the One who can do everything and who even obtains for us what we would not succeed in obtaining on our own. “All things can be done for the one who believes” (Mk 9:23).

The strength of the humble is the Lord, not strategies, human means, the logic of this world, calculations. No, it is the Lord. In that sense, Celestine V was a courageous witness of the Gospel because there was no logic or power that was able to imprison or control him. In him, we admire a Church free from worldly logic, witnessing completely to that name of God which is Mercy. This is the very heart of the Gospel, for mercy is knowing that we are loved in our misery. They go together. Mercy cannot be understood without understanding one’s own misery. Being believers does not mean drawing near to a dark and frightening God. The Letter to the Hebrews reminds us of this: “For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them” (12:18-19). No. Dear brothers and sisters, we have drawn near to Jesus, the Son of God, who is the Mercy of the Father and the Love that saves. He is mercy, and it is only with his mercy that he can speak to our misery. If one of us thinks they can reach mercy another way than through their own misery, they have taken the wrong way. This is why it is important to understand one’s own reality.

For centuries, L’Aquila has kept alive the gift that Pope Celestine V himself left it. That gift is the privilege of reminding everyone that with mercy, and with mercy alone, can the life of every man and every woman be lived with joy. Mercy is the experience of feeling welcomed, put back on our feet, strengthened, healed, encouraged. To be forgiven is to experience here and now that which comes closest to being resurrected. Forgiveness is the passage from death to life, from the experience of anguish and guilt to that of freedom and joy. May this church always be a place in which people can be reconciled and experience that Grace that puts us back on our feet and gives us another chance. Our God is the God of second chances – “How many times, Lord? One? Seven?” – “Seventy times seven”. It is God who always you another chance. May it be a church of forgiveness, not once a year, but always, every day. For in this way peace is constructed, through forgiveness that is received and given.

Beginning with one’s own misery and looking at that, trying to find out how to reach forgiveness, because even in one’s own misery we will always find a light that is the way to go to the Lord. He gives us light in our misery. This morning, for example, I thought about this when, as we were arriving in L’Aquila and we could not land – thick fog, everything was dark, you couldn’t land. The helicopter pilot was circling, circling, circling…. In the end, he saw a small hole and he went through there – he succeeded, a master-pilot. And I thought about this misery and how the same things happens with our own misery. How many times we look at who we are – nothing, less than nothing – and we circle, circle…. But at times, the Lord makes a small hole. Put yourself in there, they are the Lord’s wounds! That is where mercy is, but it is in your misery. There is a hole in your misery that the Lord makes in order to enter into it. Mercy that comes into you, into my, into our misery.

Dear brothers and dear sisters, you have suffered much because of the earthquake. And as a population, you are trying to get back up and get back on your feet. But those who have suffered must be able to create a treasure out of their own suffering, they must understand that in the darkness they experienced they also received the gift of understanding the suffering of others. You can treasure the gift of mercy because you know what it means to lose everything, to see everything that had been constructed crumble, to leave everything that was dear to you, to feel the hole left by the absence of those whom you loved. You can treasure mercy because you have experienced mercy.

In their lives, everyone, even without living through an earthquake, can experience an “earthquake of the soul”, so to speak, that puts us in contact with our own frailty, our own limitations, our own misery. In this experience, we can lose everything, but we can also learn true humility. In such a circumstance, we can allow life to make us bitter, or we can learn meekness. So, humility and meekness are the characteristics of those who have the mission of treasuring and witnessing to mercy. Yes, because mercy, when it comes to us and because we treasure it, we can also bear witness to this mercy. Mercy is a gift to me, for my misery, but this mercy must also be transmitted to others as a gift from the Lord.

There is, however, a wake-up call that tells us if we are going the wrong way. Today’s Gospel reminds us of this (cf. Lk 14:1, 7-14). Jesus is invited to dinner, we heard, in the house of a Pharisee, and attentively observes how many are running to get the best seats at table. This gives him the cue to tell a parable that remains valid even for us today: “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Please, give your place to this person and you go back there!’ And then you will begin with shame to take the lowest place” (vv. 8-9). Too many times people base their worth on the place they occupy in the world. A person is not the position he or she holds. A person is the freedom that he or she is capable of that is fully manifested when he or she occupies the last place, or when a place is reserved for that person on the Cross.

The Christian knows that his or her life is not a career after the manner of the world, but a career after the manner of Christ who said of himself that he had come to serve and not to be served (cf. Mk 10:45). Unless we understand that the revolution of the Gospel is contained in this type of freedom, we will continue to witness war, violence and injustice, which are nothing other than the external symptoms of a lack of interior freedom. Where there is no interior freedom, selfishness, individualism, personal interest, and oppression, and all these miseries, find their way in. And misery takes control.

Brothers and sisters, may L’Aquila truly be the capital of forgiveness, the capital of peace and of reconciliation! May L’Aquila know how to offer everyone that transformation that Mary sings about in the Magnificat: “He has brought down the mighty from their thrones and exalted those of humble estate” (Lk 1:52), the transformation that Jesus reminded us of in today’s Gospel, “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Lk 14:11). And precisely to Mary, whom you venerate under the title of Salvation of the People of L’Aquila, we wish to entrust the resolution to live according to the Gospel. May her maternal intercession obtain pardon and peace for the entire world. The awareness of one’s own misery and the beauty of mercy.

28.08.22 m

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

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

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

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

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

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

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

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

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

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

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

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

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

07.11.17

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

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

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

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

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

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

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

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

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

06.11.18

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

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

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

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

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

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

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

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

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

05.11.19

Dear Brothers and Sisters,

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

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

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

08.09.13

Jesus is making his way to Jerusalem, and today’s Gospel tells us that “large crowds were travelling with him” (Lk 24:25). To travel with Jesus means to follow him, to become his disciples. Yet, the Lord’s message to those people was not exactly appealing; in fact, it was quite demanding: whoever does not love him more than his or her own family, whoever does not carry the cross, whoever remains attached to earthly goods, cannot be his disciple (cf. vv. 26-27.33). Why does Jesus say these things to the crowds? What do these admonitions mean? Let us try to answer these questions.

First, we see a great crowd of people following Jesus. We can imagine that many were attracted by his words, astonished at the things he did, and saw him as a source of hope for the future. What would any teacher of that time or, for that matter, what would any astute leader do, seeing that his or her words and charisma attract crowds and increase his or her popularity? The same thing happens today, at times of personal or societal crisis, when we are especially prey to feelings of anger or we fear things that threaten our future. We become more susceptible and thus, on the tide of emotion, we look to those who can shrewdly take advantage of the situation, profiting from society’s fears and promising to be the “saviour” who can solve all its problems, whereas in reality they are looking for wider approval and for greater power, based on the impression they make, their ability to have things in hand.

The Gospel tells us that this is not Jesus’ way. God’s style is different. It is important to understand God’s style, how he acts. God acts according to a style, and God’s style is different from that of certain people, since he does not exploit our needs or use our vulnerability for his own aggrandizement. He does not want to seduce us with deceptive promises or to distribute cheap favours; he is not interested in huge crowds. He is not obsessed with numbers; he does not seek approval; he does not idolize personal success. On the contrary, he seems to be worried when people follow him with giddy excitement and enthusiasm. As a result, instead of yielding to the allure of popularity – for popularity is alluring – he asks each person to discern carefully their reason for following him and the consequences that it will entail. For many in those crowds might have been following Jesus because they hoped he would be a leader who could set them free from their enemies, someone who, once in power, could share that power with them, or someone who by performing miracles could make hunger and disease disappear. We can follow the Lord for any number of reasons. Some of these, it must be acknowledged, are worldly. A perfect religious exterior can serve to hide the mere satisfaction of one’s own needs, the quest of personal prestige, the desire for a certain social status or to keep things under control, the thirst for power and privilege, the desire for recognition and so on. This happens even nowadays among Christians. Yet that is not the style of Jesus. That cannot be the style of his disciples and of his Church. If anyone follows Jesus with this kind of self-interest, he or she has taken the wrong path.

The Lord demands a different attitude. To follow him does not mean to become part of a court or a triumphal procession, or even to receive a lifetime insurance policy. On the contrary, it means “carrying one’s cross” (Lk 14:27): shouldering, like him, one’s own burdens and those of others, making one’s life a gift, not a possession, spending it in imitation of his own generous and merciful love for us. These are decisions that engage the totality of our lives. For this reason, Jesus desires that his disciples prefer nothing to this love, even their deepest affections and greatest treasures.

To do this, we need to look to him more than to ourselves, to learn how to love, and to learn this from the Crucified One. In him, we see the love that bestows itself to the very end, without measure and without limits. The measure of love is to love without measure. In the words of Pope John Paul, “we are the objects of undying love on the part of God” (Angelus, 10 September 1978). An undying love: it never sinks beneath the horizon of our lives; it shines upon us and illumines even our darkest nights. When we gaze upon the Crucified Lord, we are called to the heights of that love, to be purified of our distorted ideas of God and of our self-absorption, and to love God and others, in Church and society, including those who do not see things as we do, to love even our enemies.

To love even at the cost of sacrifice, silence, misunderstanding, solitude, resistance and persecution. To love in this way, even at this price, because, as Blessed John Paul I also said, if you want to kiss Jesus crucified, “you cannot help bending over the cross and letting yourself be pricked by a few thorns of the crown on the Lord’s head” (General Audience, 27 September 1978). A love that perseveres to the end, thorns and all: no leaving things half done, no cutting corners, no fleeing difficulties. If we fail to aim high, if we refuse to take risks, if we content ourselves with a watered-down faith, we are, as Jesus says, like those who want to build a tower but do not estimate the cost; they “lay the foundations”, but then are “not able to finish the work” (v. 29). If the fear of losing ourselves makes us stop giving ourselves, we leave things undone: our relationships and work, our responsibilities and commitments, our dreams and even our faith. And then we end up living life halfway – and how many people live life halfway, and we also frequently are tempted to live life halfway – without ever taking the decisive step – this is what it means to live life halfway – without ever taking flight, without ever taking risks for the good, and without ever truly committing ourselves to helping others. Jesus asks us precisely this: live the Gospel and you will live your life, not halfway but to the full. Live the Gospel, live life, with no compromises.

Dear brothers and sisters, our new Blessed lived that way: in the joy of the Gospel, without compromises, loving to the very end. He embodied the poverty of the disciple, which is not only detachment from material goods, but also victory over the temptation to put oneself at the centre, to seek one’s own glory. On the contrary, following the example of Jesus, he was a meek and humble pastor. He thought of himself as dust on which God deigned to write (cf. A. LUCIANI/JOHN PAUL I, Opera Omnia, Padua, 1988, vol. II, 11). That is why he could say: “The Lord recommended it so much: be humble. Even if you have done great things, say: ‘We are useless servants’” (General Audience, 6 September 1978).

With a smile, Pope John Paul managed to communicate the goodness of the Lord. How beautiful is a Church with a happy, serene and smiling face, a Church that never closes doors, never hardens hearts, never complains or harbours resentment, does not grow angry or impatient, does not look dour or suffer nostalgia for the past, falling into an attitude of going backwards. Let us pray to him, our father and our brother, and ask him to obtain for us “the smile of the soul”, a transparent smile that does not deceive, the smile of the soul. Let us pray, in his own words: “Lord take me as I am, with my defects, with my shortcomings, but make me become what you want me to be” (General Audience, 13 September 1978). Amen

04.09.22 m