Books of the Bible Index of Homilies
Matthew Mark Luke John The Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Tobit Judith Esther 1 Maccabees 2 Maccabees Job Psalms Proverbs Ecclesiastes The Song of Songs The Book of Wisdom Sirach Isaiah Jeremiah Lamentations Baruch Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi
Dear Brothers and Sisters, Good morning!
Today’s liturgy presents us with the parable of the “Good Samaritan”, taken from the Gospel of Luke (10:25-37). This passage, this simple and inspiring story, indicates a way of life, which has as its main point not ourselves, but others, with their difficulties, whom we encounter on our journey and who challenge us. Others challenge us. And when others do not challenge us, something is not right; something in the heart is not Christian. Jesus uses this parable in his dialogue with a lawyer when asked about the twofold commandment that allows us to enter into eternal life: to love God with your whole heart and your neighbour as yourself (cf. vv. 25-28). “Yes”, the lawyer replies, “but, tell me, who is my neighbour?” (v. 29). We too can ask ourselves this question: Who is my neighbour? Who must I love as myself? My parents? My friends? My fellow countrymen? Those who belong to my religion?... Who is my neighbour?
Jesus responds with this parable. A man, along the road from Jerusalem to Jericho, was attacked, beaten and abandoned by robbers. Along that road, a priest passed by, then a Levite, and upon seeing this wounded man, they did not stop, but walked straight past him (vv. 31-32). Then a Samaritan came by, that is, a resident of Samaria, a man who was therefore despised by the Jews because he did not practise the true religion; and yet he, upon seeing that poor wretched man, “had compassion. He went to him, bandaged his wounds [...], brought him to an inn and took care of him” (vv. 33-34); and the next day he entrusted him to the care of the innkeeper, paid for him and said that he would pay for any further costs (cf. v. 35).
At this point, Jesus turns to the lawyer and asks him: “Which of these three — the priest, the Levite, or the Samaritan — do you think was a neighbour to the man who fell victim to the robbers?”. And the lawyer, of course — because he was intelligent —, said in reply: “The one who had compassion on him” (vv. 36-37). In this way, Jesus completely overturned the lawyer’s initial perspective — as well as our own! —: I must not categorize others in order to decide who is my neighbour and who is not. It is up to me whether to be a neighbour or not — the decision is mine — it is up to me whether or not to be a neighbour to those whom I encounter who need help, even if they are strangers or perhaps hostile. And Jesus concludes, saying: “Go and do likewise” (v. 37). What a great lesson! And he repeats it to each of us: “Go and do likewise”, be a neighbour to the brother or sister whom you see in trouble. “Go and do likewise”. Do good works, don’t just say words that are gone with the wind. A song comes to mind: “Words, words, words”. No. Works, works. And through the good works that we carry out with love and joy towards others, our faith emerges and bears fruit. Let us ask ourselves — each of us responding in his own heart — let us ask ourselves: Is our faith fruitful? Does our faith produce good works? Or is it sterile instead, and therefore more dead than alive? Do I act as a neighbour or simply pass by? Am I one of those who selects people according to my own liking? It is good to ask ourselves these questions, and to ask them often, because in the end we will be judged on the works of mercy. The Lord will say to us: Do you remember that time on the road from Jerusalem to Jericho? That man who was half dead was me. Do you remember? That hungry child was me. Do you remember? That immigrant who many wanted to drive away, that was me. That grandparent who was alone, abandoned in nursing homes, that was me. That sick man, alone in the hospital, who no one visited, that was me.
May the Virgin Mary help us to walk along the path of love, love that is generous towards others, the way of the Good Samaritan. My she help us to live the first commandment that Christ left us. This is the way to enter into eternal life.
We have the joy of breaking the bread of God’s word, and shortly, we will have the joy of breaking and receiving the Bread of the Eucharist, food for life’s journey. All of us, none excluded, need this, for all of us are beggars when it comes to what is essential: God’s love, which gives meaning to our lives and a life without end. So today too, we lift up our hands to him, asking to receive his gifts.
The Gospel parable speaks of gifts. It tells us that we have received talents from God, “according to ability of each” (Mt 25:15). Before all else, let us realize this: we do have talents; in God’s eyes, we are “talented”. Consequently, no one can think that he or she is useless, so poor as to be incapable of giving something to others. We are chosen and blessed by God, who wants to fill us with his gifts, more than any father or mother does with their own children. And God, in whose eyes no child can be neglected, entrusts to each of us a mission.
Indeed, as the loving and demanding Father that he is, he gives us responsibility. In the parable, we see that each servant is given talents to use wisely. But whereas the first two servants do what they are charged, the third does not make his talents bear fruit; he gives back only what he had received. “I was afraid – he says – and I went and hid your talent in the ground. Here you have what is yours” (v. 25). As a result, he is harshly rebuked as “wicked and lazy” (v. 26). What made the Master displeased with him? To use a word that may sound a little old-fashioned but is still timely, I would say it was his omission. His evil was that of failing to do good. All too often, we have the idea that we haven’t done anything wrong, and so we rest content, presuming that we are good and just. But in this way we risk acting like the unworthy servant: he did no wrong, he didn’t waste the talent, in fact he kept it carefully hidden in the ground. But to do no wrong is not enough. God is not an inspector looking for unstamped tickets; he is a Father looking for children to whom he can entrust his property and his plans (cf. v. 14). It is sad when the Father of love does not receive a generous response of love from his children, who do no more than keep the rules and follow the commandments, like hired hands in the house of the Father (cf. Lk 15:17).
The unworthy servant, despite receiving a talent from the Master who loves to share and multiply his gifts, guarded it jealously; he was content to keep it safe. But someone concerned only to preserve and maintain the treasures of the past is not being faithful to God. Instead, the parable tells us, the one who adds new talents is truly “faithful” (vv. 21 and 23), because he sees things as God does; he does not stand still, but instead, out of love, takes risks. He puts his life on the line for others; he is not content to keep things as they are. One thing alone does he overlook: his own interest. That is the only right “omission”.
Omission is also the great sin where the poor are concerned. Here it has a specific name: indifference. It is when we say, “That doesn’t regard me; it’s not my business; it’s society’s problem”. It is when we turn away from a brother or sister in need, when we change channels as soon as a disturbing question comes up, when we grow indignant at evil but do nothing about it. God will not ask us if we felt righteous indignation, but whether we did some good.
How, in practice can we please God? When we want to please someone dear to us, for example by giving a gift, we need first to know that person’s tastes, lest the gift prove more pleasing to the giver than to the recipient. When we want to offer something to the Lord, we can find his tastes in the Gospel. Immediately following the passage that we heard today, Jesus says, “Truly I tell you that, just as you did it to one of the least of these my brothers, you did it to me” (Mt 25:40). These least of our brethren, whom he loves dearly, are the hungry and the sick, the stranger and the prisoner, the poor and the abandoned, the suffering who receive no help, the needy who are cast aside. On their faces we can imagine seeing Jesus’ own face; on their lips, even if pursed in pain, we can hear his words: “This is my body” (Mt 26:26).
In the poor, Jesus knocks on the doors of our heart, thirsting for our love. When we overcome our indifference and, in the name of Jesus, we give of ourselves for the least of his brethren, we are his good and faithful friends, with whom he loves to dwell. God greatly appreciates the attitude described in today’s first reading that of the “good wife”, who “opens her hand to the poor, and reaches out her hands to the needy” (Prov 31:10.20). Here we see true goodness and strength: not in closed fists and crossed arms, but in ready hands outstretched to the poor, to the wounded flesh of the Lord.
There, in the poor, we find the presence of Jesus, who, though rich, became poor (cf. 2 Cor 8:9). For this reason, in them, in their weakness, a “saving power” is present. And if in the eyes of the world they have little value, they are the ones who open to us the way to heaven; they are our “passport to paradise”. For us it is an evangelical duty to care for them, as our real riches, and to do so not only by giving them bread, but also by breaking with them the bread of God’s word, which is addressed first to them. To love the poor means to combat all forms of poverty, spiritual and material.
And it will also do us good. Drawing near to the poor in our midst will touch our lives. It will remind us of what really counts: to love God and our neighbour. Only this lasts forever, everything else passes away. What we invest in love remains, the rest vanishes. Today we might ask ourselves: “What counts for me in life? Where am I making my investments?” In fleeting riches, with which the world is never satisfied, or in the wealth bestowed by God, who gives eternal life? This is the choice before us: to live in order to gain things on earth, or to give things away in order to gain heaven. Where heaven is concerned, what matters is not what we have, but what we give, for “those who store up treasures for themselves, do not grow rich in the sight of God” (Lk 12:21).
So let us not seek for ourselves more than we need, but rather what is good for others, and nothing of value will be lacking to us. May the Lord, who has compassion for our poverty and needs, and bestows his talents upon us, grant us the wisdom to seek what really matters, and the courage to love, not in words but in deeds.
"Who is my neighbour ?"
The brigands who "beat the man", leaving him half dead "; the priest who when he saw the wounded man "passed by", without taking into account his mission, thinking only of the imminent "hour of Mass". So did the Levite, "a cultured man of the Law". Dwell on “passing by", a concept which must enter our hearts today. It is that of two "officials" who, consistent with being who they are, said: "it is not for me" to help the injured person. On the contrary, those who "do not pass by" are the Samaritan, "who was a sinner, one excommunicated by the people of Israel": the "greatest sinner. He had compassion. Perhaps he was a merchant who was traveling for business, too.
He did not look at his watch, did not think about blood. He came close to him - he got off his donkey - he tied his wounds, pouring oil and wine. He got his hands dirty, got his clothes dirty. Then he loaded him on his mount, took him to a hotel, all dirty ... blood ... And so he had to get there. And he took care of him. He did not say: "But, I’ll leave him here, call the doctors who’ll come. I'm leaving, I've done my part. " No. He took care, saying: "Now you are mine, not for a possession, but to serve you". He was not an official, he was a man with a heart, a man with an open heart.
The innkeeper was stunned to see a foreigner, a pagan - so we say - because he was not of the people of Israel who stopped to rescue the man, paying two denari and promising to pay any expenses on his return. The innkeeper does not doubt that he will receive what is owed, adds, it is the reaction of one who lives a testimony, one open to the surprises of God, just like the Samaritan.
Both were not officials. "Are you a Christian? Are you Christian? ". "Yes, yes, yes, I go on Sundays to Mass and I try to do the right thing ... less talk, because I always like to talk, but the rest I do well". Are you open? Are you open to God's surprises or are you a Christian official, closed? "I do this, I go to Mass on Sunday, Communion, Confession once a year, this, this ... I am up standing". These are the Christian officials, those who are not open to the surprises of God, those who know so much about God but do not meet God. Those who never enter into amazement before a testimony. On the contrary: they are incapable of giving witness.
I therefore, urge everyone, "laymen and pastors", to ask ourselves if we are Christians open to what the Lord gives us every day, to the surprises of God that often, like this Samaritan, makes things difficult for us, or are we a Christian official, doing what we have to, feeling that we abide by "the rules" and then being constrained by the same rules. Some ancient theologians, said that in this passage "the whole Gospel" is contained.
Each of us is the man there, wounded, and the Samaritan is Jesus. And he healed our wounds. He drew near to us. He took care of us. He paid for us. And he said to his Church: "But if you need more, you pay, I will come back and I will pay". Think about this: in this passage there is the whole Gospel.
Dear Brothers and Sisters, Good morning!
At the heart of this Sunday’s Gospel passage (cf. Mk 12:28b-34), there is the commandment of love: love of God and love of neighbour. A scribe asks Jesus: “Which commandment is the first of all?” (v. 28). He responds by quoting the profession of faith with which every Israelite opens and closes his day, and begins with the words “Hear O Israel: The Lord our God is one Lord” (Deut 6:4). In this manner Israel safeguards its faith in the fundamental reality of its whole creed: only one Lord exists and that Lord is ‘ours’ in the sense that he is bound to us by an indissoluble pact; he loved us, loves us, and will love us for ever. It is from this source, this love of God, that the twofold commandment comes to us: “you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.... You shall love your neighbour as yourself” (Mk 12:30-31).
In choosing these two Words addressed by God to his people and by putting them together, Jesus taught once and for all that love for God and love for neighbour are inseparable; moreover, they sustain one another. Even if set in a sequence, they are two sides of a single coin: experienced together they are a believer’s strength! To love God is to live of him and for him, for what he is and for what he does. Our God is unmitigated giving; he is unlimited forgiveness; he is a relationship that promotes and fosters. Therefore, to love God means to invest our energies each day to be his assistants in the unmitigated service of our neighbour, in trying to forgive without limitations, and in cultivating relationships of communion and fraternity.
Mark the Evangelist does not bother to specify who the neighbour is, because a neighbour is a person whom I meet on the journey, in my days. It is not a matter of pre-selecting my neighbour: this is not Christian. I think my neighbour is the one I have chosen ahead of time: no, this is not Christian, it is pagan; but it is about having eyes to see and a heart to want what is good for him or her. If we practice seeing with Jesus’ gaze, we will always be listening and be close to those in need. Of course our neighbour’s needs require effective responses, but even beforehand they require sharing. With one look we can say that the hungry need not just a bowl of soup, but also a smile, to be listened to and also a prayer, perhaps said together. Today’s Gospel passage invites us all to be projected not only toward the needs of our poorest brothers and sisters, but above all to be attentive to their need for fraternal closeness, for a meaning to life, and for tenderness. This challenges our Christian communities: it means avoiding the risk of being communities that have many initiatives but few relationships; the risk of being community ‘service stations’ but with little company, in the full and Christian sense of this term.
God, who is love, created us to love and so that we can love others while remaining united with him. It would be misleading to claim to love our neighbour without loving God; and it would also be deceptive to claim to love God without loving our neighbour. The two dimensions of love, for God and for neighbour, in their unity characterize the disciple of Christ. May the Virgin Mary help us to welcome and bear witness in everyday life to this luminous lesson.
Dear Brothers and Sisters, good morning!
Today's Gospel recounts the famous parable of the good Samaritan (cf. Lk 10: 25-37 ). Asked by a scholar of the law about what to do to inherit eternal life, Jesus invites him to find the answer in the Scriptures which say: "you shall love the Lord your God with all your heart and with all your soul, with all your strength and with all your mind , and your neighbour as yourself "(v. 27). However, there were different interpretations about who was understood to be our neighbour. In fact that the man continues by asking: "and who is my neighbour?" (v. 29). At this point, Jesus answers with the parable, this beautiful parable: I invite all of you to pick up the Gospel today, the Gospel of Luke, Chapter 10, verse 25. It is one of the most beautiful Gospel parables. And this parable has become a paradigm of Christian life. It has become the model of how a Christian should act. Thanks to the evangelist Luke, we have this treasure.
The protagonist of the short story is a Samaritan, who comes across a man along his path who has been striped and beaten by robbers and takes care of him. We know that the Jews treated the Samaritans with contempt, considering them strangers to the chosen people. So It is no coincidence that Jesus chooses a Samaritan as a positive character in the parable. In this way he wants to overcome prejudice, and show that even a foreigner, even one who does not know the true God and does not attend His temple, is capable of behaving according to His will, feeling compassion for his brother in need and helping him with all means at its disposal.
Before the Samaritan on that same road, a priest and a Levite had come across the man. They were people dedicated to the worship of God. However, seeing the poor man on the ground, they went ahead without stopping, probably so as not to contaminate themselves with his blood. They had given precedence to a human rule – not to become contaminated by human blood – to the law God's great commandment that wants mercy above all.
Jesus, therefore, holds up the Samaritan as a model, a person who did not have faith! Many times we look at other people that we might know, we might label them as agnostic, yet they do good. Jesus choses as a model someone who is not a man of faith. And this man, by loving his brother as himself, shows that he loves God with all his heart and with all his strength – a God that he did not know! – and at the same time expresses true religiosity and full humanity.
After telling this beautiful parable, Jesus turns back to the scholar of the law who had asked him "who is my neighbour?", and says to him: "which one of these three was neighbour to the man who fell into the hands of robbers?» (v. 36). In this way He reverses the question of his interlocutor, and also our own logic. He helps us understand that it is not us on the basis of our criteria who defines who is neighbour and who is not, but rather the person in need who must be able to recognize who is his neighbour, that is, "the one who treated him with mercy" (v. 37). Being able to have compassion: this is key. This is our key. If you face a person in need and do not feel compassion, if your heart is not moved, it means that something is wrong. Be careful, be careful. Do not allow ourselves to be overcome by selfish insensitivity. The capacity of mercy has become the rock of a Christian, or rather of Jesus ' teaching. Jesus himself is the Father's compassion and mercy toward us. If you go down the street and see a homeless man lying there and walk without looking at him or think, "He is drunk, he is this way because he drinks ". We need to ask ourselves not is the person drunk, but ask yourself if your heart is hard, if your heart has become like ice. This conclusion of Jesus tells us that mercy towards a human life in need is the true face of love. That's how you become true disciples of Jesus and reveals the face of the Father's: "be merciful, as your Father is merciful" (Lk 6.36). And God, our father, is merciful, because he has compassion; He is capable of having this compassion, of drawing near to us, to our sorrow, to our sin, to our defects and also to our miseries.
May the Virgin Mary help us to understand and above all to increasingly live that inseparable bond that exists between our love for God and a concrete and generous love for our brothers and sisters, and may she give us the grace to have compassion and to grow in compassion.
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.