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
No one can serve two masters.... You cannot serve God and mammon (Mt 6:24-34)
The parable of the sower (Mt 13) helps us to understand this. The seed that fell upon thorny ground was choked. But who choked it? Jesus says ‘riches and worldly concerns’. We see that Jesus had clear ideas on this. Riches and worldly concerns therefore choke the word of God, they prevent it from growing and the word dies choked because it is not tended.
What do these riches and concerns do to us? They merely cut us out of time. Our whole life rests on three pillars: one in the past, one in the present and another in the future. This is clear in the Bible; the pillar of the past is the choice.... The Lord chose us. Each one of us can say: ‘the Lord chose me, he loved me, he said come, and in Baptism he chose me to follow a path, the Christian path’. The future is the promise Jesus made to humankind. He chose me to walk towards a promise, he made a promise to us. Lastly, the present is our response to this God who is so good, who chose me, who makes me a promise and suggests a covenant to me; and I make a covenant with him.
Choice, promise. covenant; these are therefore the three pillars of the entire history of salvation. However it can sometimes happen that when our heart enters this, which Jesus explains to us, it cuts out time. It cuts out the past, it cuts out the future and is confused in the present.
This happens because those who cling to riches are not concerned with either the past or the future. they have everything. Wealth is an idol. It has no need of a past, a promise, an election or a future, it needs nothing. What we worry about is what can happen.
Those attached to wealth therefore cut off their relationship with the future..... However this does not lead them to a promise so they remain confused and lonely. Let us not cut out the past. We have a Father who has set us on our way. And the future is joyful too, for we are journeying toward a promise and no concerns surface. The Lord is faithful, he does not disappoint. And so, let us go onwards. Let us remember well: the seed that falls among thorns is choked... by riches and worldly concerns: two elements that make us forget the past and the future; so we have a Father but we live as though we did not have one and our future is uncertain.
Ask the Lord for the grace not to err by giving importance to the concerns and idolatry of riches, but always to remember that we have a Father who chose us and promised us something good; we must therefore walk toward that promise, taking the present as it comes.
Today the Word of God introduces us in a special way, to the meaning of time, to understand that time is not a reality extrinsic to God, simply because He chose to reveal Himself and to save us in history. The meaning of time, temporality, is the atmosphere of God’s epiphany, namely, of the manifestation of God’s mystery and of his concrete love. In fact, time is God’s messenger, as St Peter Faber said. Today’s liturgy reminds us of the phrase of the Apostle John: Children, it is the last hour (1 Jn 2:18), and that of St Paul who speaks of “when the time had fully come” (Gal 4:4). Therefore, the present day manifests to us how time was — so to speak — “touched” by Christ, the Son of God and of Mary, and received from Him new and surprising meanings: it became the “salvific time”, namely, the definitive time of salvation and grace.
And all this induces us to think of the end of the journey of life, the end of our journey. There was a beginning and there will be an end, “a time to be born, and a time to die” (Eccles 3:2). With this truth, so simple and fundamental and so neglected and forgotten, Holy Mother Church teaches us to end the year and also our day with an examination of conscience, through which we review what has happened; we thank the Lord for every good we have received and have been able to do and, at the same time, we think again of our failings and our sins — to give thanks and to ask for forgiveness.
It is what we also do today at the end of the year. We praise the Lord with the Te Deum hymn and at the same time we ask Him for forgiveness. The attitude of thanksgiving disposes us to humility, to recognize and receive the Lord’s gifts.
In the Reading of these First Vespers, the Apostle Paul recapitulates the fundamental motive for our rendering thanks to God: He has made us his children, He has adopted us as his children. This unmerited gift fills us with a gratitude brimming with astonishment! Someone might say: “But are we not already his children, by the very fact of being men?”. We certainly are, because God is the Father of every person who comes into the world. But without forgetting that we were distanced from Him because of original sin, which separated us from our Father: our filial relationship was profoundly wounded. Therefore, God sent his Son to deliver us at the cost of His blood. And if there is a deliverance, it is because there is slavery. We were children, but we became slaves, following the voice of the Evil One. No one else delivers us from that effective slavery except Jesus, who assumed our flesh from the Virgin Mary and died on the Cross to free us from the slavery of sin and to restore us to our forfeit filial condition.
Today’s liturgy also reminds us that in the beginning (before time) was the Word and the Word was made man and because of this, St Irenaeus affirms: “This is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God” (Adversus Haereses, 3, 19, 1:PG7/1, 939; Catechism of the Catholic Church, n. 460).
Contemporaneously, the very gift for which we give thanks is also a reason for an examination of conscience, for a revision of our personal and communal life, to ask ourselves: what is our lifestyle? Do we live as children or as slaves? Do we live as people baptized in Christ, anointed by the Spirit, delivered and free? Or do we live according to the corrupt, worldly logic, doing what the devil makes us believe is in our interests? In our existential journey there is always a tendency to resist liberation; we are afraid of freedom and, paradoxically and somewhat unwittingly, we prefer slavery. Freedom frightens us because it causes us to confront time and to face our responsibility to live it well. Instead, slavery reduces time to a “moment” and thus we feel more secure, that is, it makes us live moments disconnected from their past and from our future. In other words, slavery impedes us from truly and fully living the present, because it empties it of the past and closes it to the future, to eternity. Slavery makes us believe that we cannot dream, fly, hope.
A few days ago a great Italian artist said that it was easier for the Lord to take the Israelites out of Egypt than to take Egypt out of the heart of the Israelites. “Yes”. They were “physically” freed from slavery, but during the wandering in the desert, with the various difficulties and the hunger, they began to feel nostalgia for Egypt and they remembered when they “ate the onions, and the garlic” (cf. Num 11:5); they forgot, however, that they ate them at the table of slavery. Nostalgia for slavery is nestled in our heart, because it is seemingly more reassuring than freedom, which is far more risky. How we like being captivated by lots of fireworks, beautiful at first glance but which in reality last but a few seconds! This is the reign, this is the charm of the moment!
For us Christians, the quality of our actions, of our life, of our presence in the city, of our service to the common good, of our participation in public and ecclesial institutions, also depends upon this examination of conscience.
For this reason, and being the Bishop of Rome, I would like to reflect on our life in Rome, which is a great gift, because it means living in the Eternal City; for a Christian, especially, it means being part of the Church founded on the testimony and the martyrdom of the Holy Apostles Peter and Paul. Therefore, we also thank the Lord for this. At the same time, however, it is a great responsibility. And Jesus said: “Every one to whom much is given, of him will much be required” (Lk 12:48). Thus, let us ask ourselves: in this city, in this Ecclesial Community, are we free or are we slaves, are we salt and light? Are we leaven? Or are we listless, insipid, hostile, disheartened, insignificant and weary?
Undoubtedly the discovery of grave corruption, which has recently emerged, require a serious and conscious conversion of hearts for a spiritual and moral rebirth, as well as for a renewed commitment to build a more just and solidary city, where the poor, the weak and the marginalized are at the centre of our concerns and daily actions. A great and daily attitude of Christian freedom is necessary in order to have the courage to proclaim, in our city, that it is necessary to protect the poor, and not to protect ourselves from the poor, that we must serve the weak and not take advantage of them!
The teaching of a simple Roman deacon can help us. When St Lawrence was asked to bring and display the treasures of the Church, he simply brought a few poor people. In a city, when the poor and the weak are cared for, aided and helped to play their part in society, they reveal themselves to be the treasure of the Church and a treasure in the society. Instead, when a society ignores the poor, persecutes them, criminalizes them, and constrains them “to react as a mafia”, that society becomes impoverished to the point of misery, it loses its freedom and prefers “the garlic and the onions” of slavery, of slavery to its selfishness, of slavery to its pusillanimity; that society ceases to be Christian.
Dear brothers and sisters, to conclude the year is to reaffirm that a “last hour” exists and that the “fullness of time” exists. In concluding this year, in giving thanks and in asking for forgiveness, it will be good for us to ask for the grace to be able to walk in freedom, to thus be able to repair all the harm done and to protect ourselves against the nostalgia of slavery, to protect ourselves from feeling “nostalgia” for slavery.
May the Holy Virgin, the Holy Mother of God, who was at the very heart of the Temple of God, when the Word — who was in the beginning — made Himself one with us in time; may She who gave the Saviour to the world, help us to receive Him with an open heart, in order that we may truly be and live freely, as children of God.
In the readings of today’s Mass, three verbs find their fulfilment in the Mother of God: to bless, to be born and to find.
To bless. In the Book of Numbers, the Lord tells his sacred ministers to bless his people: “Thus you shall bless the Israelites: You shall say to them, ‘The Lord bless you’” (6:23-24). This is no pious exhortation; it is a specific request. And it is important that, today too, priests constantly bless the People of God and that the faithful themselves be bearers of blessing; that they bless. The Lord knows how much we need to be blessed. The first thing he did after creating the world was to say that everything was good (bene-dicere) and to say of us that that we were very good. Now, however, with the Son of God we receive not only words of blessing, but the blessing itself: Jesus is himself the blessing of the Father. In him, Saint Paul tells us, the Father blesses us “with every blessing” (Eph 1:3). Every time we open our hearts to Jesus, God’s blessing enters our lives.
Today we celebrate the Son of God, who is “blessed” by nature, who comes to us through his Mother, “blessed” by grace. In this way, Mary brings us God’s blessing. Wherever she is, Jesus comes to us. Therefore, we should welcome her like Saint Elizabeth who, immediately recognizing the blessing, cried out: “Blessed are you among women and blessed is the fruit of your womb!” (Lk 1:42). We repeat those words every time we recite the Hail Mary. In welcoming Mary, we receive a blessing, but we also learn to bless. Our Lady teaches us that blessings are received in order to be given. She, who was blessed, became a blessing for all those whom she met: for Elizabeth, for the newlyweds at Cana, for the Apostles in the Upper Room… We too are called to bless, to “speak well” in God’s name. Our world is gravely polluted by the way we “speak” and think “badly” of others, of society, of ourselves. Speaking badly corrupts and decays, whereas blessing restores life and gives the strength needed to begin anew each day. Let us ask the Mother of God for the grace to be joyful bearers of God’s blessing to others, as she is to us.
The second verb is to be born. Saint Paul points out that the Son of God was “born of a woman” (Gal 4:4). In these few words, he tells us something amazing: that the Lord was born like us. He did not appear on the scene as an adult, but as a child. He came into the world not on his own, but from a woman, after nine months in the womb of his Mother, from whom he allowed his humanity to be shaped. The heart of the Lord began to beat within Mary; the God of life drew oxygen from her. Ever since then, Mary has united us to God because in her God bound himself to our flesh, and he has never left it. Saint Francis loved to say that Mary “made the Lord of Majesty our brother” (Saint Bonaventure, Legenda Maior, 9, 3). She is not only the bridge joining us to God; she is more. She is the road that God travelled in order to reach us, and the road that we must travel in order to reach him. Through Mary, we encounter God the way he wants us to: in tender love, in intimacy, in the flesh. For Jesus is not an abstract idea; he is real and incarnate; he was “born of a woman”, and quietly grew. Women know about this kind of quiet growth. We men tend to be abstract and want things right away. Women are concrete and know how to weave life’s threads with quiet patience. How many women, how many mothers, thus give birth and rebirth to life, offering the world a future!
We are in this world not to die, but to give life. The holy Mother of God teaches us that the first step in giving life to those around us is to cherish it within ourselves. Today’s Gospel tells us that Mary “kept all these things in her heart” (cf. Lk 2:19). And goodness comes from the heart. How important it is to keep our hearts pure, to cultivate our interior life and to persevere in our prayer! How important it is to educate our hearts to care, to cherish the persons and things around us. Everything starts from this: from cherishing others, the world and creation. What good is it to know many persons and things if we fail to cherish them? This year, while we hope for new beginnings and new cures, let us not neglect care. Together with a vaccine for our bodies, we need a vaccine for our hearts. That vaccine is care. This will be a good year if we take care of others, as Our Lady does with us.
The third verb is to find. The Gospel tells us that the shepherds “found Mary and Joseph and the child” (v. 16). They did not find miraculous and spectacular signs, but a simple family. Yet there they truly found God, who is grandeur in littleness, strength in tenderness. But how were the shepherds able to find this inconspicuous sign? They were called by an angel. We too would not have found God if we had not been called by grace. We could never have imagined such a God, born of a woman, who revolutionizes history with tender love. Yet by grace we did find him. And we discovered that his forgiveness brings new birth, his consolation enkindles hope, his presence bestows irrepressible joy. We found him but we must not lose sight of him. Indeed, the Lord is never found once and for all: each day he has to be found anew. The Gospel thus describes the shepherds as constantly on the lookout, constantly on the move: “they went with haste, they found, they made known, they returned, glorifying and praising God” (vv. 16-17.20). They were not passive, because to receive grace we have to be active.
What about ourselves? What are we called to find at the beginning of this year? It would be good to find time for someone. Time is a treasure that all of us possess, yet we guard it jealously, since we want to use it only for ourselves. Let us ask for the grace to find time for God and for our neighbour – for those who are alone or suffering, for those who need someone to listen and show concern for them. If we can find time to give, we will be amazed and filled with joy, like the shepherds. May Our Lady, who brought God into the world of time, help us to be generous with our time. Holy Mother of God, to you we consecrate this New Year. You, who know how to cherish things in your heart, care for us, bless our time, and teach us to find time for God and for others. With joy and confidence, we acclaim you: Holy Mother of God! Amen.
Dear Brothers and Sisters, Good Morning
This Sunday's Gospel passage (cf. Mk 1:14-20) shows us, so to speak, the “passing of the baton” from John the Baptist to Jesus. John was His precursor; he prepared the terrain for Him and prepared the way for Him: now Jesus can begin his mission and announce the salvation by now present; He was salvation. His preaching is summarized in these words: “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (v. 15). Simply. Jesus did not mince words. It is a message that invites us to reflect on two essential themes: time and conversion.
In this text of Mark the Evangelist, time is to be understood as the duration of the history of salvation worked by God; therefore, the time “fulfilled” is that in which this salvific action reaches its pinnacle, full realization: it is the historical moment in which God sent his Son into the world and his Kingdom is rendered more “close” than ever. The time of salvation is fulfilled because Jesus has arrived.
However, salvation is not automatic; salvation is a gift of love and as such offered to human freedom. Always, when we speak of love, we speak of freedom: a love without freedom is not love; it may be interest, it may be fear, many things, but love is always free, and being free it calls for a freely given response: it calls for our conversion. Thus, it means to change mentality – this is conversion, to change mentality – and to change life: to no longer follow the examples of the world but those of God, who is Jesus; to follow Jesus, as Jesus had done, and as Jesus taught us. It is a decisive change of view and attitude. In fact, sin – above all the sin of worldliness which is like air, it permeates everything – brought about a mentality that tends toward the affirmation of oneself against others and against God. This is curious.... What is your identity? And so often we hear that one's identity is expressed in terms of “opposition”. It is difficult to express one's identity in the worldly spirit in positive terms and those of salvation: it is against oneself, against others and against God. And for this purpose it does not hesitate – the mentality of sin, the worldly mentality – to use deceit and violence. Deceit and violence. We see what happens with deceit and violence: greed, desire for power and not to serve, war, exploitation of people.... This is the mentality of deceit that definitely has its origins in the father of deceit, the great pretender, the devil. He is the father of lies, as Jesus defines him.
All this is opposed by the message of Jesus, who invites us to recognize ourselves as in need of God and his grace; to have a balanced attitude with regard to earthly goods; to be welcoming and humble toward others; to know and fulfil ourselves in the encounter with and service of others. For each one of us the time in which we are able to receive redemption is brief: it is the duration of our life in this world. It is brief. Perhaps it seems long.... I remember that I went to administer the Sacraments, the Anointing of the Sick to a very good elderly man, very good, and in that moment, before receiving the Eucharist and the Anointing of the Sick, he told me this phrase: “My life flew by”. This is how we, the elderly, feel, that life has passed away. It passes away. And life is a gift of God's infinite love, but is also the time to prove our our love for Him. For this reason every moment, every instant of our existence is precious time to love God and to love our neighbour, and thereby enter into eternal life.
The history of our life has two rhythms: one, measurable, made of hours, days, years; the other, composed of the seasons of our development: birth, childhood, adolescence, maturity, old age, death. Every period, every phase has its own value, and can be a privileged moment of encounter with the Lord. Faith helps us to discover the spiritual significance of these periods: each one of them contains a particular call of the Lord, to which we can offer a positive or negative response. In the Gospel we see how Simon, Andrew, James and John responded: they were mature men; they had their work as fishermen, they had their family life.... Yet, when Jesus passed and called to them, “immediately they left their nets and followed him” (Mk 1:18).
Dear brothers and sisters, let us stay attentive and not let Jesus pass by without welcoming him. Saint Augustine said “I am afraid of God when he passes by”. Afraid of what? Of not recognizing Him, of not seeing Him, not welcoming Him.
May the Virgin Mary help us to live each day, each moment as the time of salvation, in which the Lord passes and calls us to follow him, every second of our life. And may she help us to convert from the mentality of the world, that of worldly reveries which are fireworks, to that of love and service.
Dear brothers and sisters,
On 20 January, just metres from St Peter's Square, a 46-year-old Nigerian homeless man named Edwin was found dead from the cold weather. His story is in addition to that of so many other homeless people who recently died in Rome under the same tragic circumstances. Let's pray for Edwin. Let us be admonished by what St Gregory the Great said, who, in the face of the death of a beggar in the cold, said that Mass would not be celebrated that day because it was like Good Friday. Let's think about Edwin. Let's think about what this man, 46, felt in the cold, ignored by everyone, abandoned, even by us. Let us pray for him.
Dear brothers and sisters, good morning!
In the preceding catechesis we saw how Christian prayer is “anchored” in the Liturgy. Today, we will shed light on how the Liturgy always enters daily life: on the streets, in offices, on public transportation… And there it continues the dialogue with God: the person who prays is like someone in love who always bears the beloved in his or her heart wherever they go.
Essentially, everything becomes a part of this dialogue with God: every joy becomes a reason for praise, every trial is an opportunity to ask for help. Prayer is always alive in our lives, like embers, even when the mouth does not speak, but the heart speaks. Every thought, even the apparently “profane” ones, can be permeated by prayer. There is even a prayerful aspect in the human intelligence; it is, in fact, a window peering into the mystery: it illuminates the few steps in front of us and then opens up to the entire reality, this reality that precedes it and surpasses it. This mystery does not have a disquieting or anxious face. No, knowledge of Christ makes us confident that whatever our eyes and the eyes of our minds cannot see, rather than nothing being there, there is someone who is waiting for us, there is infinite grace. And thus, Christian prayer instils an invincible hope in the human heart: whatever experience we touch on our journey, God’s love can turn it into good.
Regarding this, the Catechism reads: “We learn to pray at certain moments by hearing the Word of the Lord and sharing in his Paschal Mystery, but his Spirit is offered us at all times, in the events of each day, to make prayer spring up from us. Time is in the Father’s hands; it is in the present that we encounter him, not yesterday or tomorrow, but today” (n. 2659). Today I meet God, today is always the day of the encounter.
There exists no other wonderful day than the day we are living. Those who live always thinking about the future, in the future: “But it will be better...”, but do not take each day as it comes: these are people who live in their fantasy, they do not know how to deal with concrete reality. And today is real, today is concrete. And prayer is to be done today. Jesus comes to meet us today, the day we are living. And it is prayer that transforms this day into grace, or better, it transforms us: it appeases anger, sustains love, multiplies joy, instils the strength to forgive. Sometimes it will seem that it is no longer we who are living, but that grace lives and works in us through prayer. It is grace that awaits, but always this, don’t forget: take today as it comes. And let’s think about when an angry thought comes to you, of unhappiness, that moves you toward bitterness, stop yourself. And let’s say to the Lord: “Where are you? And where am I going?” And the Lord is there, the Lord will give you the right word, the advice to go ahead without that bitter, negative taste. For prayer is always, using a profane word, is positive. Always. It will carry you ahead. Each day that begins is accompanied by courage if it is welcomed in prayer. Thus, the problems we face no longer seem to be obstacles to our happiness, but appeals from God, opportunities to meet Him. And when a person is accompanied by the Lord, he or she feels more courageous, freer, and even happier.
Let us pray always, then, for everyone, even for our enemies. Jesus counselled us to do this: “Pray for your enemies”. Let us pray for our dear ones, even those we do not know. Let us pray even for our enemies, as I said, as the Scriptures often invite us to do. Prayer inclines us toward a superabundant love. Let us pray above all for people who are sad, for those who weep in solitude and despair that there still might be someone who loves them. Pray works miracles; and the poor then understand, by God’s grace that, even in their precarious situation, the prayer of a Christian makes Christ’s compassion present. He, in fact, looked with great tenderness on the weary and lost crowd who were like sheep without a shepherd (cf Mk 6:34). The Lord is – let’s not forget – the Lord of compassion, of nearness, of tenderness: three words never to be forgotten regarding the Lord. Because this is the Lord’s style: compassion, nearness, tenderness.
Prayer helps us love others, despite their mistakes and sins. The person is always more important than their actions, and Jesus did not judge the world, but He saved it. What a horrible life is that of the person who always judges others, who is always condemning, judging… This is a horrible, unhappy life, when Jesus came to save us. Open your heart, pardon, give others the benefit of the doubt, understand, be close to others, be compassionate, be tender, like Jesus. We need to love each and every person, remembering in prayer that we are all sinners and at the same time loved individually by God. Loving the world in this way, loving it with tenderness, we will discover that each day and everything bears within it a fragment of God’s mystery.
Again, the Catechism reads: “Prayer in the events of each day and each moment is one of the secrets of the Kingdom revealed to ‘little children,’ to the servants of Christ, to the poor of the beatitudes. It is right and good to pray so that the coming of the kingdom of justice and peace may influence the march of history, but it is just as important to bring the help of prayer into humble, everyday situations; all forms of prayer can be the leaven to which the Lord compares the kingdom” (n. 2660).
The human person – men and women, all of us, – the human person is like a breath, like a blade of grass (cf Ps 144:4; 103:15). The philosopher Pascal once wrote: “There is no need for the whole universe to take up arms to crush him: a vapour, a drop of water is enough to kill him.” We are fragile beings, but we know how to pray: this is our greatest dignity and it is also our strength. Have courage. Pray in every moment, in every situation so the Lord might be near to us. And when a prayer is said according to the heart of Jesus, it obtains miracles.
 Thoughts, 186.
Dear brothers and sisters, good morning!
In the Bible account of the genealogies, one is immediately struck by their tremendous longevity: we are talking about centuries! When does old age begin here, we wonder? And what is the significance of the fact that these ancient fathers live so long after fathering their children? Fathers and sons live together for centuries! This passage of time in terms of centuries, narrated in a ritual style, confers a strong, very strong symbolic meaning to the relationship between longevity and genealogy.
It is as though the transmission of human life, so new in the created universe, demanded a slow and prolonged initiation. Everything is new, at the beginnings of the history of a creature who is spirit and life, conscience and freedom, sensibility and responsibility. The new life – human life – immersed in the tension between its origin “in the image and semblance” of God, and the fragility of his mortal condition, represents a novelty to be discovered. And it requires a long initiation period, in which mutual support among generations is indispensable in order to decipher experiences and confront the enigmas of life. During this long time, the spiritual quality of man is also slowly cultivated.
In a certain sense, every passing epoch in human history offers this feeling again: it is as if we had to start over calmly from the beginning with our questions on the meaning of life, when the scenario of the human condition appears crowded with new experiences and hitherto unasked questions. Certainly, the accumulation of cultural memory increases the familiarity necessary to face new passages. The times of transmission are reduced, but the times of assimilation always require patience. The excess of speed, which by now obsesses every stage of our life, makes every experience more superficial and less “nourishing”. Young people are unconscious victims of this split between the time on the clock, that needs to be rushed, and the times of life, that require a proper “leavening”. A long life enables these long times, and the damages of haste, to be experienced.
Old age certainly imposes a slower pace: but they are not merely times of inertia. Indeed, the measure of these rhythms opens up, for all, spaces of meaning of life unknown to the obsession with speed. Losing contact with the slower rhythms of old age closes up these spaces to everyone. It is from this perspective that I wished to establish the feast of grandparents, on the last Sunday of July. The alliance between the two extreme generations of life – children and the elderly – also helps the other two – young people and adults – to bond with each other so as to make everyone’s existence richer in humanity.
There is a need for dialogue between the generations: if there is no dialogue between young people and the elderly, if there is no dialogue, each generation remains isolated and cannot transmit the message. Think: a young person who is not bonded to his or her roots, which are the grandparents, does not receive the strength, like the tree, the strength of the roots, and grows up badly, grows up ailing, grows up without points of reference. Therefore, it is necessary to seek, as a human need, dialogue between generations. And this dialogue is important between grandparents and grandchildren, who are the two extremes.
Let us imagine a city in which the co-existence of the different ages forms an integral part of the overall plan of its habitat. Let us think about the formation of affectionate relations between old age and youth that irradiate out onto the overall style of relations. The overlapping of the generations would become a source of energy for a truly visible and livable humanism. The modern city tends to be hostile to the elderly and, not by chance, also to children. This society, that has this spirit of rejection: it rejects so many unwanted children and it rejects the elderly. It casts them aside – they are no use – to rest homes, hospitals, there… The excess of speed puts us in a centrifuge that sweeps us away like confetti. One completely loses sight of the bigger picture. Each person holds on to his or her own piece, that floats on the currents of the city-market, for which slower pace means losses and speed is money. The excess of speed pulverizes life: it does not make it more intense. And wisdom… it takes to waste time. When you return home and see your son, your daughter, and you “waste time”, but in this conversation that is fundamental for society, you “waste time” with children; and when you come home and there is the grandfather or grandmother who is perhaps no longer lucid or, I don’t know, has lost something of the ability to speak, and you stay with him or with her, you “waste time”, but this “waste of time” strengthens the human family. It is necessary to spend time, time that is not lucrative, with children and with the elderly, because they give us another ability to see life.
The pandemic, in which we are still forced to live, has imposed – very painfully, unfortunately – a halt to the obtuse cult of speed. And in this period, grandparents have acted as a barrier to the affective “dehydration” of the youngest. The visible alliance of the generations, that harmonizes pace and rhythms, restores to use the hope of not living life in vain. And it restores to each of us the love for our vulnerable lives, blocking the way to the obsession with speed, which simply consumes it. The key word here – to each one of you, I ask: do you know how to waste time, or are you always in a hurry? “No, I’m in a rush, I can’t…”. Do you know how to waste time with grandparents, with the elderly? Do you know how to spend time playing with your children, with children? This is the touchstone. Think about it. And this restores to each person the love for our vulnerable life, blocking the road of the obsession with speed, which simply consumes it. The rhythms of old age are an indispensable resource for grasping the meaning of life marked by time. The elderly have their rhythms, but they are rhythms that help us. Thanks to this mediation, the destination of life to the encounter with God becomes more credible: a design that is hidden in the creation of the human being “in his image and likeness” and is sealed in the Son of God becoming man.
Today there is a greater longevity of human life. This gives us the opportunity to increase the covenant between all times of life. So much longevity, but we must make more alliance. And this also helps us to increase with the meaning of life in its entirety. The meaning of life is not only in adulthood, say, from 25 to 60 years – no. The meaning of life is all of it, from birth to death, and you should be able to interact with everyone, and also to have emotional relationships with everyone, so that your maturity will be richer and stronger. And it also offers us this meaning of life, which is everything. May the Spirit grant us the intelligence and strength for this reform: a reform is needed. The arrogance of the time of the clock must be converted into the beauty of the rhythms of life. This is the reform we must make in our hearts, in the family and in society. I repeat: what must we reform? The arrogance of the time of the clock must be converted into the beauty of the rhythms of life. The alliance of the generations is indispensable. A society in which the elderly do not speak with the young, the young do not speak with the elderly, is a sterile society, without a future, a society that does not look to the horizon but rather looks at itself. And it becomes lonely. May God help us to find the right music for this harmonization of the various ages: the little ones, the elderly, adults, everyone together: a beautiful symphony of dialogue. Thank you.