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In today’s liturgy, the Gospel presents a scribe who approaches Jesus and asks him: “Which commandment is the first of all?” (Mk 12:28). Jesus responds by citing Scripture and confirms that the first commandment is to love God; from this one then derives the second, as a natural consequence: to love one’s neighbour as oneself. Hearing this response, the scribe not only recognises that he is right, but in doing so, in recognising that he is right, he repeats the same words Jesus had said.

But, we can ask ourselves, in giving his assent, why did that scribe feel the need to repeat Jesus’ same words? This repetition seems to be more surprising if we think that this is the Gospel of Mark, who has a very concise style. So, what could this repetition mean? This repetition is a teaching for all of us who are listening. For the Word of the Lord cannot be received as any other type of news. The Word of the Lord must be repeated, made one’s own, safeguarded. To involve, as Jesus says today, the entire heart, the entire soul, the entire mind, all of our strength. The Word of the Lord must resound, echo and re-echo within us. When there is this interior echo that repeats itself, it means that the Lord dwells in the heart.

Dear brothers and sisters, the Lord is not so much looking for skilled Scripture commentators, as he is looking for docile hearts which, welcoming his Word, allow themselves to be changed inside. This is why it is so important to be familiar with the Gospel, to always have it at hand – even a pocket-size Gospel in our pockets, in our purses to read and reread, to be passionate about it. When we do this, Jesus, the Word of the Father, enters into our hearts, he becomes intimate with us and we bear fruit in Him. Let’s take for example today’s Gospel: it is not enough to read it and understand that we need to love God and our neighbour. It is necessary that this commandment, which is the “great commandment”, resound in us, that it be assimilated, that it become the voice of our conscience. This way, it does not remain a dead letter, in the drawer of the heart, because the Holy Spirit makes the seed of that Word germinate in us. And the Word of God works, it is always in motion, it is alive and effective. So each one of us can become a living, different and original “translation”, not a repetition but a living, different and original “translation” of the one Word of love that God gives us. This is what we see in the lives of the Saints for example. None of them is the same as another, they are all different, but with the same Word of God.

Today, therefore, let us take the example of this scribe. Let us repeat Jesus’ words, making them resound in us: “To love God with all our heart, with all our soul, with all our mind and with all our strength and my neighbour as myself”. And let us ask ourselves: does this commandment truly orient my life? Does this commandment resonate in my daily life? It would be good this evening, before going to sleep, to make an examination of conscience on this Word, to see if we have loved the Lord today and if we have done a little good to those we happened to meet. May every encounter bring about a little bit of good, a little bit of love that comes from this Word. May the Virgin Mary, in whom the Word of God was made flesh, teach us to welcome the living word of the Gospel in our hearts.

31.10.21 e

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Climate change and the Covid-19 pandemic have exposed our deep vulnerability and raised numerous doubts and concerns about our economic systems and the way we organize our societies.

These crises present us with the need to take decisions, radical decisions that are not always easy. At the same time, moments of difficulty like these also present opportunities, opportunities that we must not waste.

We can confront these crises by retreating into isolationism, protectionism and exploitation. Or we can see in them a real chance for change, a genuine moment of conversion, and not simply in a spiritual sense.

Some days ago, on 4 October, I met with religious leaders and scientists to sign a Joint Appeal in which we called upon ourselves and our political leaders to act in a more responsible and consistent manner. I was impressed by something said by one of the scientists present at that meeting. He told us: “If things continue as they are, in fifty years’ time my baby granddaughter will have to live in an unliveable world”.

We cannot allow this to happen!

The political decision makers who will meet at COP26 in Glasgow are urgently summoned to provide effective responses to the present ecological crisis and in this way to offer concrete hope to future generations. And it is worth repeating that each of us – whoever and wherever we may be – can play our own part in changing our collective response to the unprecedented threat of climate change and the degradation of our common home.

29.10.21 e

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Saint Paul’s preaching is completely centred on Jesus and his Paschal Mystery. He reminds the Galatians, tempted to base their religiosity on the observance of precepts and traditions, that the centre of salvation and faith is the death and resurrection of the Lord.

Today, there are many who still seek religious security rather than the living and true God, focusing on rituals and precepts instead of embracing God’s love with their whole being. And this is the temptation of the new fundamentalists, isn’t it? Of those who seem to be afraid to make progress, and who regress because they feel more secure.

The action of the Holy Spirit in us changes our heart! He guides the Church and we are called to be obedient to his action. Those who seek security distance themselves from the Spirit, they do not permit the freedom of the Spirit to enter into them.

The Apostle presents two opposing fronts: on the one side, the “works of the flesh”, and on the other, the “fruit of the Spirit”. What are the works of the flesh? They are behaviours that are contrary to the Spirit of God. The Apostle calls them works of the flesh not because there is something erroneous or bad about our human bodies. Flesh is a word that indicates the person’s earthly dimension, closed in on itself in a horizontal existence, following worldly instincts and closing the door to the Spirit who lifts us up and opens us up to God and others. Paul lists the works of the flesh which refer to the selfish use of sexuality, to magical practices connected with idolatry and to all that undermines interpersonal relationships such as “enmity, jealousy, dissension, divisions, factions, envy…”

The fruit of the Spirit, instead, is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” . It can be a good spiritual exercise, for example, to read Saint Paul’s list and take a look at our own behaviour to see if it corresponds, if we are truly living according to the Holy Spirit, if we are bearing these fruits. For example, the first three that are listed are love, peace and joy: a person in whom the Holy Spirit dwells can be recognized by these traits. A person who is in peace, who is joyful and who loves. With these three traits, the Spirit is seen.

The Apostle’s teaching poses quite a challenge for our communities too. Sometimes, those who approach the Church get the impression that they are dealing with a dense mass of rules and regulations: but no, this is not the Church! In the same way, the life of the Spirit, expressed in the Sacraments, cannot be suffocated by a bureaucracy that prevents access to the grace of the Spirit, the initiator of conversion of heart. And how many times we ourselves, priests or bishops, follow so much bureaucracy to give a sacrament, to welcome people, so that people say: “No, I do not like this”, and they do not go, and many times they do not see in us the power of the Spirit who regenerates, who makes everyone new. For it is this Love alone that possesses the power to attract and change the human heart. Thank you.

27.10.21 e

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The Gospel of today’s Liturgy tells of Jesus who, when leaving Jericho, Bartimaeus, a blind man begging by the roadside (cf. Mk 10:46-52). It is an important encounter, the last one before the Lord's entry into Jerusalem for the Passover. Bartimaeus had lost his sight, but not his voice! For, when he heard that Jesus was about to pass by, he begins to cry out: “Jesus, Son of David, have mercy on me!” (v. 47). And he shouts and shouts. The disciples and the crowd, annoyed by his shouting, rebuke him to make him be quiet. But he shouts even louder: “Son of David, have mercy on me!” (v. 48). Jesus hears, and immediately stops. God always listens to the cry of the poor and is not at all disturbed by Bartimaeus’ voice; rather, he realises it is full of faith, a faith that is not afraid to insist, to knock on the door of God’s heart, despite not being understood and being reproached. And here lies the root of the miracle. Indeed, Jesus says to him: “Your faith has made you well” (v. 52).

Bartimaeus’ faith is evident from his prayer. It is not a timid and standard prayer. First and foremost, he calls the Lord “Son of David”: that is, he acknowledges Jesus as the Messiah, the King who would come into the world. Then he calls Him by name, confidently; “Jesus”. He is not afraid of Him, he does not stay at a distance. And thus, from the heart, he shouts out his entire drama to God who is his friend: “Have mercy on me!” He asks for everything from the One who can do everything. He asks for mercy on his person, on his life. It is not a small request, but it is so beautiful because it is a cry for mercy, that is, compassion, God’s mercy, his tenderness.

He says what is essential and entrusts himself to God’s love which can make his life flourish again by doing what is humanly impossible. His blindness was the tip of the iceberg; but there must have been wounds, humiliations, broken dreams, mistakes, remorse in his heart. He prayed with his heart. And what about us? When we ask for God’s grace, in our prayer do we also include our own history, our wounds, our humiliations, our broken dreams, our mistakes and our regrets?

All of us, let us ask ourselves: “What is my prayer like?” Is it courageous, does it contain the good insistence of Bartimaeus, does it know how to “take hold” of the Lord as he passes, or is it rather content with making a formal greeting every now and then, when I remember? Those lukewarm prayers that do not help at all. Furthermore, is my prayer “substantial”, does it bare my heart before the Lord? Do I take my story and life experience to him? Or is it anaemic, superficial, made up of rituals, without feeling and without heart? When faith is alive, prayer is heartfelt: it does not beg for spare change, it is not reduced to momentary needs. We must ask everything of Jesus, who can do everything. Do not forget this. We must ask everything of Jesus, with my insistence before Him. He cannot wait to pour out his grace and joy into our hearts; but unfortunately, it is we who keep our distance, through timidness, laziness or unbelief.

So many of us, when we pray, do not believe that the Lord can work miracles. I am reminded of the father who was told by the doctors that his nine-year-old daughter would not survive the night; she was in hospital. And he took a bus and travelled seventy kilometres to the Shrine of Our Lady. It was closed and, clinging to the gate, spent the whole night praying: “Lord, save her! Lord, give her life!” He prayed to Our Lady, all night long, crying out to God, crying from his heart. Then in the morning, when he returned to the hospital, he found his wife weeping. And he thought: “She is dead”. And his wife said: “No-one understands, no-one understands, the doctors say it’s a strange thing, she seems to have healed”. The cry of that man who asked for everything was heard by the Lord who had given him everything. This is not a story: I saw this myself, in the other diocese. Do we have this courage in prayer? To the One who can give us everything, let us ask everything, like Bartimaeus, who was a great teacher, a great master of prayer. May Bartimaeus, with his genuine, insistent and courageous faith, be an example for us. And may Our Lady, the prayerful Virgin, teach us to turn to God with all our heart, confident that He listens attentively to every prayer.

24.10.21 e

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In these days we are talking about the freedom of faith, listening to the Letter to the Galatians. Freedom, is not a libertine way of living, according to the flesh or following the instincts, individual desires or one’s own selfish impulses; no, on the contrary, the freedom of Jesus leads us to be, the Apostle writes, “servants of one another” . But is this slavery? Yes, freedom in Christ has an element of slavery, a dimension that leads us to service, to living for others. True freedom, in other words, is fully expressed in love. Yet again, we find ourselves faced with the paradox of the Gospel: we are freed by serving, not in doing whatever we want.

20.10.21 e

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The Gospel of today’s Liturgy (Mk 10:35-45) narrates that two disciples, James and John, ask the Lord to one day sit beside him in glory, as if they were “prime ministers”, or something like that. But the other disciples hear it and become indignant. At that point, Jesus patiently offers them a great teaching. It is this: true glory is not obtained by rising over others, but by experiencing the same baptism that He, Jesus, would receive just a little later in Jerusalem, that is, the cross. What does this mean? The word “baptism” means “immersion”: through his Passion, Jesus immersed himself into death, offering his life to save us. Therefore, his glory, the glory of God, is love that becomes service, not power that seeks to dominate. Thus, Jesus ends saying to his disciples and to us as well: “Whoever would be great among you must be your servant” (v. 43). To become great, you should take the path of service, serving others.

We are in front of two different types of logic: the disciples want to rise up and Jesus wants to immerse Himself. To rise up expresses that worldly mentality to which we are always tempted: to experience everything, including relationships, in order to feed our ambition, to climb the ladder of success, to reach important positions. The quest for personal prestige can become a spiritual malady, masquerading itself even behind good intentions: for example, when behind the good we do and preach, we actually seek ourselves alone and our own affirmation, that is, that we get ahead and climb up, we see it even in the Church... How many times, we Christians – who should be servants – try to climb up, to get ahead. We therefore always need to evaluate our heart’s real intentions, to ask ourselves: “Why am I carrying out this work, this responsibility? To offer service or rather to be recognised, praised and to receive compliments?” Jesus contrasts this worldly logic with his own: instead of exalting yourself over others, get off your pedestal to serve them; instead of rising above others, to be immersed in others’ lives. Being concerned about others’ hunger, being concerned about others’ needs. There are so, so many in need, and after the pandemic there are many more. Seek to be immersed in service rather than to climb up for one’s own glory.

Jesus asks us to immerse ourselves. And how should we immerse ourselves? Compassionately in the lives of those we meet. We were considering hunger: but do we think compassionately about the hunger of so many people? When we have a meal before us, which is a grace from God that we can eat, there are people who do not have enough food for the entire month. Let’s think about that. Do I have compassion for people?

We see that he did not remain up above in heaven to look down on us from up there, but he lowered himself to wash our feet. God is love and love is humble, it does not exalt itself, but comes down like the rain that falls to the earth and brings life. But how can we adopt the same direction as Jesus, going from raising ourselves up to immersing ourselves, from the mentality of prestige, worldly prestige, to that of service, Christian service? Dedication is needed, but that is not enough. It is difficult alone, but not impossible, for we have a strength within that helps us. It is the strength of Baptism, of that immersion in Jesus that all of us have already received through grace that directs us, moving us to follow him instead of seeking our interests, but to put ourselves at the service of others. It is a grace, a fire that the Spirit has kindled in us that needs to be nurtured. Today, let us ask the Holy Spirit to renew the grace of Baptism in us, that immersion in Jesus, in his way of being, to be more like servants, to be servants like he has been with us.

And let us pray to the Madonna: she – even though she was the greatest – did not seek to rise up, but was the humble servant of the Lord, and is completely immersed in our service to help us encounter Jesus.

17.10.21 e

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Let us carefully consider the great responsibility to which these brothers of ours have been called.

Our Lord Jesus Christ, who was sent by the Father to redeem the human race, in turn sent the Twelve Apostles into the world so that, filled with the power of the Holy Spirit, they might preach the Gospel to all people and unite them under one Shepherd, and that they might sanctify them and guide them to salvation.

In order to perpetuate this apostolic ministry from one generation to the next, the Twelve chose other men to share in their work. Through the laying on of hands, they passed on to them the gift of the Spirit which they themselves had received from Christ, thereby conferring the fullness of the Sacrament of Orders. Thus, through an uninterrupted succession of bishops this earliest ministry has been preserved in the living Tradition of the Church, and the work of the Saviour continues and develops to our own day. In the bishop surrounded by his priests, Our Lord Jesus Christ, the Eternal High Priest, is present in your midst.

For it is Christ who, through the ministry of the bishop, continues to preach the Gospel of salvation and to sanctify believers by means of the sacraments of faith. It is Christ who, through the paternal role of the bishop, draws new members to his body which is the Church. It is Christ who, in the wisdom and prudence of the bishop, guides the People of God along their pilgrimage here on earth until at last they reach eternal bliss.

Therefore, welcome with gratitude and joy, this brother of ours whom we bishops are about to receive into the episcopal college by the laying on of hands. As for you, dearest brothers, chosen by the Lord, consider that you have been chosen from among men and for men; you have been appointed to the things pertaining to God. Indeed, episcopacy is the name of a service, not of an honour, since the bishop must strive to serve rather than to rule, according to the Master’s commandment: “whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” (Lk 22: 26). And by this service you will uphold your vocation and be true shepherds in serving, not in honours, in power, in might. No, to serve, always to serve.

Proclaim the Word at every opportune and inopportune occasion. Admonish, rebuke, but always with kindness; exhort unfailing in patience and teaching. And through prayer and the offer of sacrifice for your people, draw from the fullness of Christ’s holiness the manifold riches of divine grace. You will be the custodians of faith, service and charity in the Church and for this you must be close. Think, closeness is the most typical sign of God. Closeness, with two accompanying traits: a closeness that is compassion and tenderness. Please, do not leave aside this closeness, come closer to the people, come closer to God, come closer to your brother bishops, come closer to the priests. These are the four forms of closeness of the bishop. The bishop is a man close to God in prayer. The second form of closeness, closeness to the other bishops. The third form of closeness is closeness to priests. And the fourth form of closeness, closeness to the holy people of God. Do not forget that you have been “taken from the flock”, not as a member of an élite that has studied, that has many qualifications and who must be a bishop. No, from the flock.

May the Lord let you grow on this path of closeness, so that you will better imitate the Lord, because he has always been and is near to us, and with his closeness that is compassionate and tender he leads us forward. And may Our Lady keep you.

17.10.21 m e

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The annual celebration of World Food Day brings us face to face with one of humanity's greatest challenges: overcoming hunger once and for all is an ambitious goal. The UN Food Systems Summit in New York on 23 September highlighted the urgency of adopting innovative solutions able to transform the way we produce and consume food for the well-being of people and the planet.

FAO's proposed theme this year: “Our actions are our future. Better production, better nutrition, a better environment and a better life”, underlines the need for concerted action to ensure that everyone has access to diets that ensure maximum environmental sustainability and are both adequate and affordable. Each of us has a role to play in transforming food systems for the benefit of people and the planet.

We are currently witnessing a real paradox in terms of access to food: on the one hand, more than 3 billion people do not have access to a nutritious diet, while on the other hand, almost 2 billion are overweight or obese due to a poor diet and a sedentary lifestyle. We need to actively engage in change at all levels and reorganise food systems as a whole.

15.10.21 e

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In our itinerary of catechesis on the Letter to the Galatians, we have been able to focus on what was for Saint Paul the core of freedom: the fact that, with the death and resurrection of Jesus Christ, we have been freed from the slavery of sin and of death. In other words, we are free because we have been freed, freed by grace – not by payment, freed by love, which becomes the supreme and new law of Christian life. Love: we are free because we were liberated freely. This, in fact, is the key point.

Today I would like to emphasise how this novelty of life opens us up to welcoming every people and culture, and at the same time opens every people and culture to a greater freedom.

13.10.21 e

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Today’s Liturgy offers us the encounter between Jesus and a man who “had great possessions” (Mk 10:22), and who went down in history as “the rich young man” (cf. Mt 19:20-22). We do not know his name. The Gospel of Mark actually speaks of him as “a man”, without mentioning his age or name, suggesting that we can all see ourselves in this man, as though in a mirror. His encounter with Jesus, in fact, allows us to test our faith. Reading this, I test myself on my faith.

The man begins with a question: “What must I do to inherit eternal life?” (v. 17). Notice the verbs he uses: “must do” – “inherit”. Here is his religiosity: a duty, a doing so as to obtain; I do something to get what I need”. But this is a commercial relationship with God, a quid pro quo. Faith, on the other hand, is not a cold, mechanical ritual, a “must-do-obtain”. It is a question of freedom and love. Here is a first test: what is faith for me? If it is mainly a duty or a bargaining chip, we are off track, because salvation is a gift and not a duty, it is free and cannot be bought. The first thing to do is to free ourselves of a commercial and mechanical faith, which insinuates the false image of an accounting and controlling God, not a father. And very often in life we experience this “commercial” relationship of faith: I do this, so that God will give me that.

Jesus, in the second step, helps this man by offering him the true face of God. Indeed, the text says, “Jesus looking upon him loved him” (v. 21): this is God! This is where faith is born and reborn: not from a duty, not from something that is to be done or paid, but from a look of love to be welcomed. In this way Christian life becomes beautiful, if it is based not on our abilities and our plans; it is based on God’s gaze. Is your faith, is my faith tired? Do you want to reinvigorate it? Look for God's gaze: sit in adoration, allow yourself to be forgiven in Confession, stand before the Crucified One. In short, let yourself be loved by him. This is the starting point of faith: letting oneself be loved by him, by the Father.

After the question and the look there is – the third and final step – an invitation from Jesus, who says: “You lack one thing”. What was that rich man lacking? Giving, gratuitousness. “Go, sell what you have, and give to the poor” (v. 21). It is perhaps what we are missing too. Often, we do the bare minimum, whereas Jesus invites us to do the maximum possible. How many times are we satisfied with doing our duties – the precepts, a few prayers, and many things like that – whereas God, who gives us life, asks us for the impetus of life! In today’s Gospel we see clearly this passage from duty to giving; Jesus begins by recalling the Commandments: “Do not kill, do not commit adultery, do not steal….”, and so on (v. 19) and arrives at a positive proposal: “Go, sell, give, follow me!” (cf. v. 21). Faith cannot be limited to “do not”, because Christian life is a “yes” a “yes” of love.

A faith without giving, a faith without gratuitousness is an incomplete faith. We could compare it to rich and nourishing food that nonetheless lacks flavour, or a more or less well-played game, but without a goal: no, it isn’t good, it lacks “salt”. A faith without giving, without gratuitousness, without works of charity, makes us sad in the end: just like that man whose “face fell” and returned home “sorrowful”, even though he had been looked upon with love by Jesus in person. Today we can ask ourselves: “At what point is my faith? Do I experience it as something mechanical, like a relationship of duty or interest with God? Do I remember to nourish it by letting myself be looked at and loved by Jesus?” Letting oneself be looked at and loved by Jesus; letting Jesus look at us, love us. “And, attracted by him, do I respond freely, with generosity, with all my heart?”.

May the Virgin Mary, who said a total “yes” to God, a “yes” without “but” – it is not easy to say “yes” without “but”: Our Lady did just that, a “yes” without a “but” - let us savour the beauty of making life a gift.

10.10.21 ae

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A certain rich man came up to Jesus “as he was setting out on his journey” (Mk 10:17). The Gospels frequently show us Jesus “on a journey”; he walks alongside people and listens to the questions and concerns lurking in their hearts. He shows us that God is not found in neat and orderly places, distant from reality, but walks ever at our side. He meets us where we are, on the often rocky roads of life. Today, as we begin this synodal process, let us begin by asking ourselves – all of us, Pope, bishops, priests, religious and laity – whether we, the Christian community, embody this “style” of God, who travels the paths of history and shares in the life of humanity. Are we prepared for the adventure of this journey? Or are we fearful of the unknown, preferring to take refuge in the usual excuses: “It’s useless” or “We’ve always done it this way”?

Celebrating a Synod means walking on the same road, walking together. Let us look at Jesus. First, he encounters the rich man on the road; he then listens to his questions, and finally he helps him discern what he must do to inherit eternal life. Encounter, listen and discern. I would like to reflect on these three verbs that characterize the Synod.

The first is encounter. A man comes up to Jesus and kneels down before him, asking him a crucial question: “Good Teacher, what must I do to inherit eternal life?” The Lord is not stand aloof. He is open to encounter. Nothing leaves Jesus indifferent; everything is of concern to him. . He knows that someone’s life can be changed by a single encounter. The Gospel is full of such encounters with Christ, encounters that uplift and bring healing. He was always at the service of the person he was with, listening to what he or she had to say.

As we initiate this process, we too are called to become experts in the art of encounter. Taking time to encounter the Lord and one another. Time to devote to prayer and to adoration, and to hearing what the Spirit wants to say to the Church. Time to look others in the eye and listen to what they have to say, to build rapport, to be sensitive to the questions of our sisters and brothers, to let ourselves be enriched by the variety of charisms, vocations and ministries. So often God points out new paths. He invites us to leave our old habits behind. Everything changes once we are capable of genuine encounters with him and with one another, without formalism or pretence, but simply as we are.

The second verb is listen. True encounter arises only from listening. Jesus listened to that man’s question and to the religious and existential concerns that lay behind it. He did not give a non-committal reply or offer a pre-packaged solution; he did not pretend to respond politely, simply as a way of dismissing him and continuing on his way. Most importantly, he is not afraid to listen to him with his heart and not just with his ears. Indeed, he does more than simply answer the rich man’s question; he lets him tell his story, to speak freely about himself. Christ reminds him of the commandments, and the man starts to talk about his youth, to share his religious journey and his efforts to seek God. This happens whenever we listen with the heart: people feel that they are being heard, not judged; they feel free to recount their own experiences and their spiritual journey.

Let us ask ourselves frankly during this synodal process: Are we good at listening? How good is the “hearing” of our heart? Do we allow people to express themselves, to walk in faith even though they have had difficulties in life, and to be part of the life of the community without being hindered, rejected or judged? Participating in a Synod means placing ourselves on the same path as the Word made flesh. It means following in his footsteps, listening to his word along with the words of others. It means discovering with amazement that the Holy Spirit always surprises us, to suggest fresh paths and new ways of speaking. It is a slow and perhaps tiring exercise, this learning to listen to one another – bishops, priests, religious and laity, all the baptized – and to avoid artificial and shallow and pre-packaged responses. The Spirit asks us to listen to the questions, concerns and hopes of every Church, people and nation. And to listen to the world, to the challenges and changes that it sets before us. Let us not soundproof our hearts; let us not remain barricaded in our certainties. So often our certainties can make us closed. Let us listen to one another.

Finally, discern. Encounter and listening are not ends in themselves, leaving everything just as it was before. In the end, we are no longer the same; we are changed. We see this in today’s Gospel. Jesus senses that the person before him is a good and religious man, obedient to the commandments, but he wants to lead him beyond the mere observance of precepts. Through dialogue, he helps him to discern. Jesus encourages that man to look within, in the light of the love that the Lord himself had shown by his gaze (cf. v. 21), and to discern in that light what his heart truly treasures. And in this way to discover that he cannot attain happiness by filling his life with more religious observances, but by emptying himself, selling whatever takes up space in his heart, in order to make room for God.

Here is a valuable lesson also for us. The Synod is a process of spiritual discernment, of ecclesial discernment, that unfolds in adoration, in prayer and in dialogue with the word of God. It guides the Synod, preventing it from becoming a Church convention, a study group or a political gathering, a parliament, but rather a grace-filled event, a process of healing guided by the Spirit. In these days, Jesus calls us, as he did the rich man in the Gospel, to empty ourselves, to free ourselves from all that is worldly, including our inward-looking and outworn pastoral models; and to ask ourselves what it is that God wants to say to us in this time. And the direction in which he wants to lead us.

Dear brothers and sisters, let us have a good journey together! May we be pilgrims in love with the Gospel and open to the surprises of the Holy Spirit. Let us not miss out on the grace-filled opportunities born of encounter, listening and discernment. In the joyful conviction that, even as we seek the Lord, he always comes with his love to meet us first.

10.10.21 e

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I greet all of you – heads of Churches, political authorities and representatives of the great world religions – and I thank you for your presence. It is good that we have gathered here, carrying in our own hearts and in the heart of Rome the faces of those entrusted to our care. Above all, it is important to pray and share, clearly and sincerely, our deep concern for the present and future of the world. Many, many believers have come together in these days to show how prayer is that quiet source of strength which brings peace and disarms hate-filled hearts. In the various meetings, we shared our conviction that a change is needed in relationships between peoples, and between peoples and the earth. That is why, here today, together we dream of peoples as brothers and sisters and a future earth.

07.10.21 e

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In our continuing catechesis on Saint Paul’s Letter to the Galatians, we now consider the Apostle’s teaching on Christian freedom. For Paul, that freedom is a gift, the fruit of our new life in Christ. Through baptism, we have been freed from our bondage to sin and freed for a life of generous love in obedience to the Gospel.

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If we desire a more fraternal world, we need to educate young people “to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives” (Encyclical Fratelli Tutti, 1). The fundamental principle “Know yourself” has always guided education. Yet we should not overlook other essential principles: “Know your brother or sister”, in order to educate in welcoming others (cf. Encyclical Fratelli Tutti; Document on Human Fraternity, Abu Dhabi, 4 February 2019); “Know creation”, in order to educate in caring for our common home (cf. Encyclical Laudato Si’) and “Know the Transcendent”, in order to educate in the great mystery of life.

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Excerpt below, for the full transcript click on the picture link above

Thank you for your presence, which clearly shows our desire for a deepened dialogue among ourselves and with scientific experts. I would like to propose three concepts that can guide our reflection on this shared endeavour: openness to interdependence and sharing, the dynamism of love and the call to respect.

1. Everything is connected; in our world, everything is profoundly interrelated. Science, but also our religious beliefs and spiritual traditions, have stressed this connectedness between ourselves and the rest of creation. We recognize the signs of divine harmony present in the natural world, for no creatures are self-sufficient; they exist only in dependence on each other, complementing one another and in the service of one another.

Recognizing that the world is interconnected means not only realizing the harmful effects of our actions, but also identifying behaviours and solutions to be adopted, in an attitude of openness to interdependence and sharing. We cannot act alone, for each of us is fundamentally responsible to care for others and for the environment. This commitment should lead to an urgently needed change of direction, nurtured also by our respective religious beliefs and spirituality.

Today’s meeting, which brings together many cultures and spiritualities in a spirit of fraternity, can only strengthen our realization that we are members of one human family. Each of us has his or her religious beliefs and spiritual traditions, but no cultural, political or social borders or barriers prevent us from standing together. Let us commit ourselves to a future shaped by interdependence and co-responsibility.

2. This commitment must constantly be driven by the dynamism of love, for “in the depths of every heart, love creates bonds and expands existence, for it draws people out of themselves and towards others”. That is one of the great contributions that our religious and spiritual traditions can make to help bring about this much needed change of course.

This represents a challenge born of our need to counter the “throwaway culture” so prevalent in our society and resting on what our Joint Appeal calls the “seeds of conflicts: greed, indifference, ignorance, fear, injustice, insecurity and violence”. Those seeds of conflict cause the serious wounds we are inflicting on the environment, such as climate change, desertification, pollution and loss of biodiversity.

3. That care is also a call to respect: respect for creation, respect for our neighbour, respect for ourselves and for the Creator, but also mutual respect between faith and science, in order to enter into a mutual “dialogue for the sake of protecting nature, defending the poor, and building networks of respect and fraternity”.

Openness to interdependence and sharing, the dynamism of love and a call to respect. These are, I believe, three interpretative keys that can shed light on our efforts to care for our common home. COP26 in Glasgow represents an urgent summons to provide effective responses to the unprecedented ecological crisis and the crisis of values that we are presently experiencing, and in this way to offer concrete hope to future generations. We want to accompany it with our commitment and our spiritual closeness.

04.10.21 e

Excerpt below, for the full transcript click on the picture link above

In the Gospel of today’s Liturgy we see Jesus react somewhat unusually: He is indignant. And what is most surprising is that his indignation is not caused by the Pharisees who put him to the test with questions about the legality of divorce, but by his disciples who, to protect him from the crowd of people, rebuke some children who had been brought to Jesus. In other words, the Lord is not angry with those who argue with him, but with those who, in order to relieve him of his burden, make the children go away from him. Why? It is a good question: why does the Lord do this?

Let us remember – it was the Gospel reading two Sundays ago – that Jesus, performing the gesture of embracing a child, identified himself with the little ones: he taught that it is indeed the little ones, namely, those are dependent on others, who are in need and cannot reciprocate, who must be served first . Those who seek God find him there, in the little ones, in those in need: in need not only of material goods, but of care and comfort, such as the sick, the humiliated, prisoners, immigrants, the incarcerated. He is there: in the little ones. This is why Jesus gets angry: any affront to a little one, a poor person, a child, a defenceless person, is done to Him.

Today the Lord picks up this teaching again and completes it. In fact, he adds: “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it”. Here is what is new: the disciple must not only serve the little ones, but also acknowledge himself as a little one. And every one of us, do we recognise ourselves as small before God? Let’s think about it, it will help us. Awareness of being little, awareness of the need of salvation is indispensable for receiving the Lord. It is the first step in opening ourselves up to Him. Often, however, we forget about this. In prosperity, in wellbeing, we have the illusion of being self-sufficient, that we are enough, that we do not need God. Brothers and sisters, this is a deception, because each one of us is a person in need, a little one. We must seek out our smallness and recognise it. And there, we will find Jesus.

In life, recognising one’s littleness is a starting point for becoming great. If we think about it, we grow not so much on the basis of our successes and the things we have, but above all in difficult and fragile moments. There, in our need, we mature; there we open our hearts to God, to others, to the meaning of life. Let us open our eyes to others. Let us open our eyes, when we are little, to the true meaning of life. When we feel small in the face of a problem, small in front of a cross, an illness, when we experience fatigue and loneliness, let us not get discouraged. The mask of superficiality is falling and our radical weakness is re-emerging: it is our common ground, our treasure, because with God weakness is not an obstacle but an opportunity. A beautiful prayer would be this: “Lord, look at my frailties…” and to list them before Him. This is a good attitude before God.

Indeed, it is precisely in weakness that we discover how much God takes care of us. The Gospel today says that Jesus is very tender with the little ones: “He took them in His arms and blessed them, laying His hands upon them”. The difficulties and situations that reveal our weakness are privileged opportunities to experience His love. Those who pray with perseverance know this well: in dark or lonely moments, God’s tenderness towards us makes itself, so to speak, even more present. When we are little, we feel God’s tenderness more. This tenderness gives us peace; this tenderness makes us grow, because God draws close to us in His way, which is nearness, compassion and tenderness. And, when we feel we are little, small, for whatever reason, the Lord comes closer, we feel he is closer. He gives us peace; he makes us grow. In prayer the Lord draws us close to him, like a father with his child. This is how we become great: not in the illusory pretence of our self-sufficiency – this makes no-one great - but in the strength of placing all our hope in the Father, just like the little ones do, they do this.

Today let us ask the Virgin Mary for a huge grace, that of littleness: to be children who trust the Father, certain that He will not fail to take care of us.

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