News November 2024

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

After speaking about sanctifying grace and then charisms, today I would like to take a look at a third reality. The first, sanctifying grace; second, charisms; and what is the third? A reality linked to the action of the Holy Spirit: the “fruits of the Spirit”. Something strange. What is the fruit of the Spirit? Saint Paul offers a list of them in the Letter to the Galatians. He writes this, listen carefully: “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control” (5:22). Nine: these are the “fruits of the Spirit”. But what is this “fruit of the Spirit”?

Unlike the charisms, which the Spirit gives to whom He wants and when He wants for the good of the Church, the fruits of the Spirit, I repeat - love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control – are the result of cooperation between grace and our freedom. These fruits always express the creativity of the person, in which “faith works through love” (cf. Gal 5:6), sometimes in a surprising and joyful way. Not everyone in the Church can be an apostle, not everyone can be a prophet, not everyone can be an evangelist, not everyone; but all of us, without distinction, can and must be charitable, patient, humble workers for peace, and so on. But all of us, yes, must be charitable, must be patient, must be humble, workers for peace and not war.

Among the fruits of the Spirit listed by the Apostle, I like to highlight one of them, recalling the initial words of the Apostolic Exhortation Evangelii Gaudium: “The joy of the gospel fills the hearts and lives of all who encounter Jesus. Those who accept his offer of salvation are set free from sin, sorrow, inner emptiness and loneliness. With Jesus joy is constantly born anew” (no. 1). There will be sad moments at times, but there is always peace. With Jesus there is joy and peace.

Joy, fruit of the Spirit, has in common with any other human joy a certain feeling of fullness and fulfilment, which makes one wish it would last forever. We know from experience, however, that this is not the case, because everything here passes quickly. Everything passes quickly. Let us think together: youth, youthfulness – it passes quickly; health, strength, well-being, friendships, loves... They last a hundred years, but then… no more. They soon pass. Besides, even if these things do not pass quickly, after a while they are no longer enough, or even become boring, because, as Saint Augustine said to God: “You have made us for Yourself, and our hearts are restless until they rest in You” [1]. There is the restlessness of the heart to seek beauty, peace, love, joy.

The joy of the Gospel, evangelical joy, unlike any other joy, can be renewed every day and become contagious. “Thanks solely to this encounter – or renewed encounter – with God’s love, which blossoms into an enriching friendship, we are liberated from our narrowness and self-absorption. ... Here we find the source and inspiration of all our efforts at evangelization. For if we have received the love which restores meaning to our lives, how can we fail to share that love with others?” (Evangelii Gaudium, 8). It is the dual characteristic of joy as fruit of the Spirit: not only is it not subject to the inevitable wear of time, but it multiplies when it is shared with others! A true joy is shared with others; it even spreads.

Five centuries ago, a saint called Philip Neri lived in Rome – here in Rome. He has passed into history as the saint of joy. Listen to this carefully: the saint of joy. He used to say to the poor and abandoned children of his Oratory: “My children, be cheerful; I do not want qualms or melancholy; it is enough for me that you do not sin”. And again: “Be good, if you can!”. Less well known, however, is the source from which his joy came. Saint Philip Neri had such love for God that at times it seemed his heart might burst in his chest. His joy was, in the fullest sense, a fruit of the Spirit. The Saint participated in the Jubilee of 1575, which he enriched with the practice, maintained thereafter, of the visit to the Seven Churches. He was, in his time, a true evangelizer through joy. And he had this, like Jesus who always forgave, who forgave everything. Perhaps some of us might think: “But I have committed this sin, and this will not be forgiven…”. Listen to this carefully. God forgives everything, God always forgives. And this is joy: being forgiven by God. And I always say to priests and confessors: “Forgive everything, do not ask too many questions; but forgive everything, everything, and always”.

The word “Gospel” means glad tidings. Therefore, it cannot be communicated with a long face and sombre countenance, but with the joy of those who have found the hidden treasure and the precious pearl. Remember Saint Paul’s exhortation to the believers of the Church of Philippi, which he now addresses to us all, and which we heard at the beginning: “Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near” (Phil 4:4-5).

Dear brothers and sisters, be glad, with the joy of Jesus in our heart. Thank you.

[1] Confessions, I, 1.

27.11.24

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

Today the Gospel of the liturgy (Jn 18:33-37) shows us Jesus before Pontius Pilate. He has been handed over to the Roman procurator to be condemned to death. However, a brief dialogue begins between the two, between Jesus and Pilate. Through Pilate's questions and the Lord's answers, two words in particular are transformed, acquiring new meaning. Two words: the word “king” and the word “world.”

At first Pilate asks Jesus, “Are you the king of the Jews?” (v. 33). Thinking as an official of the empire does, he wants to understand whether the man in front of him is potentially threatening. For him, a king is the authority that rules over all his subjects. And this would be a menace for him, would it not? Jesus claims to be king, yes, but in quite another way! Jesus is a king insofar as he is a witness: he is the One who speaks the truth (cf. v. 37). The kingly power of Jesus, the Word incarnate, lies in his true word, in his effective word, that transforms the world.

The World: this is the second word. Pontius Pilate's “world” is one where the strong triumph over the weak, the rich over the poor, the violent over the meek. A world, in other words, which we know well, unfortunately. Jesus is King, but his kingdom is not of Pilate’s world, and not of this world either (v. 36). Jesus' world, indeed, is the new world, the eternal world, which God prepares for all by giving his life for our salvation. It is the kingdom of heaven, which Christ brings to this earth by pouring out grace and truth (cf. Jn. 1:17). The world, of which Jesus is King, redeems creation ruined by evil with the power proper to divine love. Jesus saves creation, because Jesus liberates, Jesus forgives, Jesus brings peace and justice. “But is this true Father?” – “Yes”. How is your soul? Is there something heaving it down? Some old sin? Jesus always forgives. This is the kingdom of Jesus. If there is something ugly within you, ask for forgiveness. And He always forgives.

Brothers and sisters, Jesus speaks to Pilate from up close, but the latter remains distant from him because he lives in a different world. Pilate does not open himself to the truth, even though it is right in front of him. He will let Jesus be crucified. He will order “The King of the Jews” (Jn 19:19) to be written above the cross, but without understanding the meaning of this word: “King of the Jews”, of these words. Yet Christ came into the world, into this world. The one who is from the truth, listens to his voice (cf. Jn 18:37). It is the voice of the King of the universe, who saves us.

Brothers and sisters, listening to the Lord brings light into our hearts and into our lives. So, let us try to ask ourselves – everyone ask themselves in their own heart: can I say that Jesus is my “king”? Or do I have other “kings” in my heart? In what sense? Is His Word my guide, my certainty? Do I see in Him the merciful face of God who always forgives, always forgives, who is waiting for us to give us his forgiveness?

Let us pray together to Mary, the handmaid of the Lord, as we await the Kingdom of God with hope.

24.11.24 a

At the end of the liturgical year, the Church celebrates the Solemnity of Our Lord Jesus Christ, King of the universe. This celebration invites us to look towards him, the Lord, the source and fulfilment of all things (cf. Col 1:16-17), whose “kingdom shall not be destroyed” (Dan 7:14).

As we contemplate Christ the King, we are uplifted and moved. However, what we see around us is quite different, and this contrast may make disturbing questions arise in our hearts. What are we to make of so many wars, the ongoing violence and natural disasters? What can be said about the many problems that you, dear young people, must face as you look towards the future: the scarcity of job opportunities, uncertainty about the state of the economy, the rise of inequalities that polarize our society? Why is all this happening? And how can we avoid being overwhelmed? It is true that these are challenging questions but they are important ones.

Today, as the Church celebrates World Youth Day, I would like to encourage you to reflect, in the light of the Word of God, on three ideas that can help us face these challenges courageously. These three ideas are: .

First: accusations. In today’s Gospel, Jesus is being accused (cf. Jn 18:33-37). He is, as they say, “on the witness stand” in court. Pilate, an official of the Roman Empire, is questioning Jesus. This can be taken as an image representing all the powers that have violently oppressed peoples throughout the course of history. Although Pilate personally had no interest in Jesus, he also knew that the people followed him, believing him to be a guide, a teacher, the Messiah. The procurator could not allow any disturbance or turmoil to threaten the “forced peace” of his district, so he resolved to placate the powerful enemies of this defenceless prophet. He put Jesus on trial and threatened to condemn him to death. The Lord, who had always preached justice, mercy and forgiveness, was not afraid. He did not allow himself to be intimidated; he did not rebel. Jesus was faithful to the truth he proclaimed, faithful to the point of sacrificing his life.

Dear young people, perhaps you also feel “accused” at times for following Jesus. At school, or among your friends and acquaintances, some may try to make you think that your faithfulness to the Gospel and its values is a mistake, because it keeps you from conforming to the crowd and blending in. Do not be afraid of their “condemnations”! Have no worries; sooner or later, their criticism will fall through, their condemnations will prove false, and their superficial values will be revealed for what they are: illusions. Dear young people, be careful not to get carried away by illusions. Please be concrete because reality is concrete. Beware of illusions.

What endures, as Christ teaches us, is quite different: the work of love. That is what remains and makes life beautiful! The rest will fade away. Love is made concrete in works. Therefore, I repeat: do not be afraid of the “condemnations” of the world. Keep on loving! But love according to the light of the Lord; by giving your life to help others.

This brings us to the second point: approval. Jesus says: “My kingdom is not of this world” (Jn 18:36). What does Jesus mean by this statement? “My kingdom is not of this world”. Why does he not do anything to ensure his success, to garner up the support of the authorities, to get approval for his programme? Why does he not do it? How can he expect to change things if he has been “defeated”? Jesus behaves in this way because he rejects the mentality of power (cf. Mk 10:42-45). Jesus is free from it!

Dear young people, you too would do well to follow his example. Do not allow yourself to be dragged along by the need to be seen, approved of and praised. Those who get caught up in this frenzy experience anxiety. They end up pushing others around, falling into rivalries, being disingenuous, giving into peer pressure and compromising just to gain a bit of recognition and visibility. Please be careful, your dignity is not for sale. It is not for sale! Be careful.

God loves you just as you are, and not as you appear. Before him, the innocence of your dreams are worth more than success and fame, and the sincerity of your intentions are worth more than worldly approval. Do not be deceived by those who seek to lure you with vain promises, but only want to manipulate you and use you for their own interests. Beware of being exploited. Be careful not to be conditioned. Be free, but free in harmony with your dignity. Do not settle for being “stars for a day” on social media or in any other context! I recall an occasion when a young woman wanted to be noticed, even though she was pretty, she put on all her make-up before going to the party. I thought, “after the make-up, what is left?” Do not put make-up over your soul and do not put make-up over your heart. Be as you are: sincere and transparent. Do not be ‘stars for a day’ on social media or in any other context. You are called to shine in a wider sky. In heaven, the infinite love of the Father is reflected in many little lights. His love is revealed in us through the faithful affection between spouses, the innocent joy of children, the enthusiasm of young people, caring for the elderly, the generosity of consecrated persons, the charity shown towards the poor and the honesty upheld in work environments. Think of the things that will make you strong. These little lights of: the faithful affection of spouses - a beautiful thing -; the innocent joy of children - this is a beautiful joy! -; the enthusiasm of young people - be enthusiastic, all of you! -; and care for the elderly. I ask you: do you care for the elderly? Do you visit your grandparents? Be generous in your lives and charitable to the poor, and hones in your work. This is the true firmament where we shine like stars in the world (cf. Phil 2:15). Please do not listen to those who lie to you! No approval you receive can save the world or make you happy. Only the free gift of love can bring us happiness. What saves the world is the free gift of love. Love cannot be bought, it cannot be sold: it is gratuitous, it is a giving of oneself.

This brings us to the third point: truth. Christ came into the world “to bear witness to the truth” (Jn 18:37), and he did so by teaching us to love God and our brothers and sisters (cf. Mt 22:34-40; 1 Jn 4:6-7). Only in love does our existence find light and meaning (cf. 1 Jn 2:9-11). Otherwise, we remain prisoners of a great lie. What is this big lie? That of self-sufficiency, the ‘I’ that is self-sufficient (cf. Gen 3:4-5). This type of selfishness is the root of all injustice and unhappiness. It is the ‘I’ that turns in on itself - I, me, with me, always ‘me’ - and it does not have the ability to see others or to talk to them. Beware of this disease of the ‘I’ turned in on itself.

Christ, who is the way, the truth and the life (cf. Jn 14:6), by stripping himself of everything and dying on the cross for our salvation, teaches us that only in love can we live, grow and flourish in our full dignity (cf. Eph 4:15-16). Blessed Pier Giorgio Frassati — a young man like you — once wrote to a friend, saying that, without love we no longer live, but we simply get by (cf. Letter to Isidoro Bonini, 27 February 1925). We want to live, not just get by. That is why we must strive to bear witness to the truth in charity, loving one another as Jesus taught us (cf. Jn 15:12).

Sisters and brothers, it is not true, as some think, that world events have “escaped” God’s control. It is not true that history is written by oppressors, tyrants and the proud. Although many of the evils that afflict us are the work of men who have been deceived by the Evil One, everything is ultimately subject to the judgement of God. Those who oppress people, who make wars, what will their faces look like when they stand before the Lord? “Why did you start that war? Why did you commit murder?” How will they respond? Let us think about that, and about us too. We do not start wars and we do not kill, but I did commit this or that sin. When the Lord will say to us, “But why did you do this? Why have you been unjust in this way? Why did you spend money on your vanity?” The Lord will also ask us these things. The Lord gives us freedom, but he does not abandon us. He corrects us when we fall, but he never ceases to love us. If we wish, he picks us up so we can continue our journey with joy.

At the end of this Eucharist, the Portuguese youth will entrust to the Korean youth the symbols of WYD: the cross and the icon of Mary Salus Populi Romani. This, too, is a sign. It is an invitation to all of us to live out the Gospel and take it to every part of the world, without stopping, without being discouraged, getting up after every fall and never ceasing to hope. Indeed, the theme of the message for today’s celebration is: “Those who hope in the Lord shall run and not be weary” (cf. Is 40:31). You, young Koreans, will receive the Cross of Our Lord, the Cross of life, the sign of victory, but you are not alone: you will receive it along with our Mother. It is Mary who always accompanies us on our journey towards Jesus. It is Mary who in difficult moments is beside our Cross to help us, because she is our Mother, she is mum. Keep Mary in mind.

Let us keep our gaze fixed on Jesus, on his Cross and on Mary, our Mother. In this way, even throughout our difficulties, we will find the strength to go forward, without fear of accusations, without the need for approval, based on your own dignity, with your own security of being saved and being accompanied by Mother Mary. Without making compromises and without spiritual make-up. Your dignity needs no make-up. Let us go forward, happy to live for others, to be in love, and to be witnesses of the truth. Please do not lose your joy. Thank you.

24.11.24 m

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

In the last three catecheses, we talked about the sanctifying work of the Holy Spirit which is implemented in the sacraments, in prayer and by following the example of the Mother of God. But let us listen to what a famous text from Vatican II says: “It is not only through the sacraments and the ministries of the Church that the Holy Spirit sanctifies and leads the people of God and enriches it with virtues, but, ‘allotting his gifts to everyone according as He wills’” (cf. 1 Cor 12:11) (Lumen gentium, 12). We too have personal gifts that the Spirit gives to each one of us.

Therefore, the moment has arrived to talk also about this second way the Holy Spirit works, which is charismatic action. Two elements contribute to defining what charism is. A somewhat difficult word, I will explain it. First, the charism is the gift given “for the common good” (1 Cor 12:7), to be useful to everyone. It is not, in other words, destined principally and ordinarily for the sanctification of the person, but for the “service” of the community (cf. 1 Pt 4:10). This is the first aspect. Secondly, the charism is the gift given “to one”, or “to some” in particular, not to everyone in the same way, and this is what distinguishes it from sanctifying grace, from the theological virtues and from the sacraments, which instead are the same and common to all. The charism is given to a specific person or community. It is a gift that God gives you.

The Council explains this too. The Holy Spirit, it says, “distributes special graces among the faithful of every rank. By these gifts He makes them fit and ready to undertake the various tasks and offices which contribute toward the renewal and building up of the Church, according to the words of the Apostle: ‘The manifestation of the Spirit is given to everyone for profit’” (1 Cor 12:7).

The charisms are the “jewels” or the ornaments that the Holy Spirit distributes to make the Bride of Christ more beautiful. One can thus understand why the Conciliar text ends with the following exhortation: “These charisms, whether they be the more outstanding or the more simple and widely diffused, are to be received with thanksgiving and consolation for they are perfectly suited to and useful for the needs of the Church” (LG 12).

Pope Benedict XVI affirmed: “Anyone who considers the history of the post-conciliar era can recognize the process of true renewal, which often took unexpected forms in living movements and made almost tangible the inexhaustible vitality of the holy Church”. And this is the charism given to a group, through a person.

We must rediscover the charisms, because this ensures that the promotion of the laity, and of women in particular, is understood not only as an institutional and sociological fact, but also in its biblical and spiritual dimension. Indeed, the laity are not the least, no, they laity are not a form of external collaborator or auxiliary troops of the clergy, no! They have their own charisms and gifts with which to contribute to the mission of the Church.

Let us add another thing: when we talk about the charisms, we must immediately dispel a misunderstanding: that of identifying them with spectacular or extraordinary gifts and capabilities; instead, they are ordinary gifts – each one of us has his or her own charism – that assume extraordinary value if inspired by the Holy Spirit and embodied with love in situations of life. Such an interpretation of the charism is important, because many Christians, when they hear talk of charisms, experience sadness or disappointment, as they are convinced that they do not possess any, and feel they are excluded or second-class Christians. No, they are not second-class Christians, no, each person has his or her own personal, and also community charism. Saint Augustine responded to these in his time with a very eloquent comparison: ‘If you love,’ he told his people, “If you love, it is not nothing that you have: if you love unity, whoever has anything in that unity has it also for you. In the body, the eye alone sees; but is it for itself alone that the eye sees? It sees both for the hand and the foot, and for all the other members”. 

This reveals the secret of why charity is defined by the Apostle as “a still more excellent way” (1 Cor 12, 31): it makes me love the Church, or the community in which I live and, in unity, all charisms, not just some, are “mine”, just as “my” charisms, little though they may seem, belong to all and are for the good of all. Charity multiplies charisms; it makes the charism of one, of one individual person, the charism of all. Thank you!

20.11.24

I would like to extend my congratulations to you for your role in chairing the Group of 20, which represents the largest economies in the world. I also extend warm greetings to all those present at this G20 Summit in Rio de Janeiro. It is my sincere hope that the discussions and outcomes of this event will contribute to the advancement of a better world and a prosperous future for generations to come.

As I wrote in my Encyclical Letter Fratelli Tutti, “politics needs to make the effective elimination of hunger one of its foremost and imperative goals. Indeed, ‘when financial speculation manipulates the price of food, treating it as just another commodity, millions of people suffer and die from hunger. At the same time, tons of food are thrown away. This constitutes a genuine scandal. Hunger is criminal; food is an inalienable right’. Often, as we carry on our semantic or ideological disputes, we allow our brothers and sisters to die of hunger and thirst” (189).

However, in the context of a globalised world facing a multitude of interconnected challenges, it is essential to recognise the significant pressures currently being exerted on the international system. These pressures are being manifested in various forms, including the intensifying of wars and conflicts, terrorist activities, assertive foreign policies, and acts of aggression, as well as the persistence of injustices. It is therefore of the utmost importance that the Group of 20 identifies new avenues for achieving a stable and lasting peace in all conflict-related areas, with the objective of restoring the dignity of those affected.

The armed conflicts that are currently witnessed are not only responsible for a significant number of deaths, mass displacement, and environmental degradation; they are also contributing to an increase in famine and poverty, both directly in the affected areas and indirectly in countries that are hundreds or thousands of miles away from the conflict zones, particularly through the disruption of supply chains. Wars continue to exert a considerable strain on national economies, especially due to the exorbitant amount of money spent on weapons and armaments.

Furthermore, there is a significant paradox in terms of access to food. On the one hand, over 3 billion people lack access to a nutritious diet. On the other hand, almost 2 billion individuals are overweight or obese due to poor nutrition and a sedentary lifestyle. This calls for a concerted effort to actively engage in a change at all levels and reorganise food systems as a whole (cf. Message for World Food Day 2021).

Moreover, it is a matter of great concern that society has not yet found a way to address the tragic situation of those facing starvation. The silent acceptance by human society of famine is a scandalous injustice and a grave offence. Those who, through usury and greed, cause the starvation and death of their brothers and sisters in the human family are indirectly committing a homicide, which is imputable to them (cf. Catechism of the Catholic Church, 2269). No effort should be spared to lift people out of poverty and hunger.

It is important to keep in mind that the issue of hunger is not merely a matter of insufficient food; rather, it is a consequence of broader social and economic injustices. Poverty, in particular, is a significant contributing factor to hunger, perpetuating a cycle of economic and social inequalities that are pervasive in our global society. The relationship between hunger and poverty is inextricably linked.

It is thus evident that immediate and decisive action must be taken to eradicate the scourge of hunger and poverty.

Such action must be undertaken in a joint and collaborative manner, with the involvement of the entire international community. The implementation of effective measures requires a concrete commitment from governments, international organisations and society as a whole. The centrality of the God-given human dignity of every individual, access to basic goods and the fair distribution of resources must be prioritised in all political and social agendas.

Moreover, the eradication of malnutrition cannot be achieved by merely increasing global food production. Indeed, there is already sufficient food to feed all the people on our planet; it is merely unequally distributed. It is therefore essential to recognise the significant amount of food that is wasted on a daily basis. Tackling food waste is a challenge that requires collective action. In this way, resources can be redirected towards investments that help the poor and hungry meet their basic needs. Furthermore, it is equally necessary to implement food systems that are environmentally sustainable and beneficial to local communities.

It is clear that an integrated, comprehensive, and multilateral approach is crucial to addressing these challenges. Given the magnitude and geographical scope of the issue, short-term solutions are insufficient. Long-term vision and strategy are necessary to combat effectively malnutrition. A sustained and consistent commitment is essential to achieving this goal, and it must not be contingent on immediate circumstances.

In this sense, it is my hope that the Global Alliance Against Hunger and Poverty can have a significant impact on global efforts to combat hunger and poverty. The Alliance could begin by implementing the long-standing proposal of the Holy See, which calls for redirecting funds currently allocated to weapons and other military expenditures towards a global fund designed to address hunger and promote development in the most impoverished countries. This approach would help prevent citizens in these countries from having to resort to violent or illusory solutions, or from leaving their countries in search of a more dignified life (cf. Encyclical Letter Fratelli Tutti, 262).

It is imperative to recognise that the failure to fulfil society’s collective responsibilities towards the poor should not result in the transformation or the revision of the initial goals into programmes that, rather than addressing the genuine needs of people, ignore them. In these efforts local communities, cultural and traditional richness of peoples cannot be disregarded or destroyed in the name of a narrow and short-sighted concept of progress. To do so would, in reality, risk becoming synonymous with ‘ideological colonisation’. In this sense, interventions and projects should be planned and implemented in response to the needs of the people and their communities, and not imposed from above or by entities that seek only their own interests or profit.

For its part, the Holy See will continue to promote human dignity and to make its specific contribution to the common good, offering the experience and engagement of Catholic institutions worldwide, so that in our world no human being, as a person loved by God, be deprived of his or her daily bread.

May Almighty God abundantly bless your works and efforts for the genuine progress of the entire human family.

18.11.24

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

In the Gospel of today’s liturgy, Jesus describes a great tribulation: “the sun will be darkened, and the moon will not give its light” (Mk 13:24). Faced with this suffering, many might think of the end of the world, but the Lord seizes the opportunity to offer a different interpretation, saying: “Heaven and earth will pass away, but my words will not pass away” (Mk 13:31).

We can take a closer look at this expression: what will pass and what will remain.

First of all, what will pass. In some circumstances in our life, when we are going through a crisis or experience some failure, as well as when we see around us the pain caused by wars, violence, natural disasters, we have the feeling that everything is coming to an end, and we feel that even the most beautiful things pass away. Crises and failures, however, though painful, are important, because they teach us to accord everything its due weight, not to attach our hearts to the realities of this world, because they will pass: they are destined to fade away.

At the same time, Jesus talks about what will remain. Everything passes away, but His words will not pass away: Jesus’ words will remain for eternity. He thus invites us to trust in the Gospel, which contains a promise of salvation and eternity, and not to live under the anguish of death. For while everything passes away, Christ remains. In Him, in Christ, we shall one day find again the things and people who have passed away and who have accompanied us in our earthly existence. In the light of this promise of resurrection, every reality takes on a new meaning: everything dies and we too will one day die, but we will lose nothing of what we have built and loved, because death will be the beginning of a new life.

Brothers and sisters, even in tribulations, in crises, in failures, the Gospel invites us to look at life and history without fear of losing what ends, but with joy for what will remain. Let us not forget that God is preparing for us a future of life and joy.

And so, let us ask ourselves: are we attached to earthly things, which pass away, which pass quickly, or to the words of the Lord, which remain and guide us towards eternity? Let us ask ourselves this question, please. It will help us.

And let us pray to the Blessed Virgin, who entrusted herself totally to the Word of God, so that She may intercede for us.

17.11.24 a

The words we have just heard could evoke feelings of anguish, whereas they are in fact a great proclamation of hope.  While Jesus seems to be describing the state of mind of those who have witnessed the destruction of Jerusalem and think that the end has come, he announces something extraordinary: in the very hour of darkness and desolation, just when everything seems to collapse, God comes, God draws near, God gathers us together to save us.

Jesus invites us to take a deeper look, to have eyes capable of “reading within” the events of history.  In this way, we discover that even in the anguish of our hearts and of our times, an unshakable hope shines forth.  On this World Day of the Poor, let us pause to consider two realities always at war upon the battlefield of our hearts: anguish and hope.

First of all, anguish.  Feelings of anguish are widespread in our age, given that social media amplifies problems and wounds, making the world more insecure and the future more uncertain.  Even today’s Gospel opens with an image that seems to project the tribulation of the people upon the cosmos through the use of apocalyptic language: “the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken…” and so on (Mk 13:24-25).

If we limit our gaze to the narrative of events, we allow anguish to gain the upper hand.  Indeed, even today we see the “sun darken” and the “moon fade” when we contemplate the famine that afflicts so many of our brothers and sisters who have no food to eat, and when we see the horrors of war or see the death of the innocent.  Faced with this scenario, we run the risk of falling into despondency and failing to recognise the presence of God within the drama of history.  In so doing, we condemn ourselves to powerlessness.  We witness the growing anguish around us brought about by the suffering of the poor, but we slip into the resigned way of thinking of those who, moved by convenience or laziness, think “that’s life” and “there is nothing I can do about it”.  Thus, Christian faith itself is reduced to a harmless devotion that does not disturb the powers that be and is incapable of generating a serious commitment to charity.  While one part of the world is condemned to live in the slums of history, while inequalities grow and the economy punishes the weakest, while society devotes itself to the idolatry of money and consumption, it so happens that the poor and marginalised have no choice but to continue to wait (cf. Evangelii Gaudium, 54).

Yet it is precisely here, in the midst of that apocalyptic scene, that Jesus kindles hope.  He opens up the horizon, widens our gaze, so that even in the precariousness and pain of the world, we may learn to grasp the presence of God’s love, which comes close to us, does not abandon us, and acts for our salvation.  In fact, just as the sun darkens and the moon stops shining and the stars fall from the sky, the Gospel says, “they will see ‘the Son of Man coming in clouds’ with great power and glory.  Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven” (Mk 13:26-27).

With these words, Jesus alludes to his death that will take place shortly thereafter.  Indeed, on Calvary the sun will fade and night will descend upon the world.  In that very moment, however, the Son of Man will be seen upon the clouds, for the power of his resurrection will break the chains of death, the eternal life of God will rise from the darkness and a new world will be born from the rubble of a history ravaged by evil.

Brothers and sisters, this is the hope that Jesus wants to give us and he does so through a beautiful image.  He asks us to consider the fig tree: “As soon as its branch becomes tender and puts forth its leaves, you know that summer is near” (Mk 13:28).  We too are called to interpret the signs of our life here on earth: where there seems to be only injustice, pain and poverty – in the very drama of that moment – the Lord draws near to free us from slavery and in order to make life shine (cf. Mk 13:29).  He draws near to others through our Christian closeness, our Christian fraternity. It is not a matter of throwing a coin into the hands of someone in need.  To those who gives alms, I ask two things: “Do you touch people’s hands or do you throw a coin at them without touching them?  Do you look into the eyes of the person whom you help or do you look away?”.

We, in turn, as his disciples, can sow hope in this world through the power of the Holy Spirit.  We can and must enkindle lights of justice and solidarity even as the shadows of our closed world deepen (cf. Fratelli Tutti, 9-55).  We are the ones that must make his grace shine forth through lives steeped in compassion and charity that become signs of the Lord’s presence, always close to the suffering of the poor in order to heal their wounds and transform their fortune.

Brothers and sisters, let us not forget that Christian hope, fulfilled in Jesus and realized in his kingdom, needs us and our commitment, it needs our faith expressed in works of charity, and it needs Christians who do not look the other way.  I was looking at a photograph that a Roman photographer took: an adult couple, quite elderly, were coming out of a restaurant in winter; the woman was well covered with a fur coat, as was the man.  At the door, there was a poor woman, lying on the floor, begging for alms, and both were looking the other way.  This happens every day.  Let us ask ourselves: do I look the other way when I see the poverty, the needs, or the pain of others?  A twentieth-century theologian said that the Christian faith must generate in us “a mysticism with open eyes,” not a spirituality that flees from the world but – on the contrary – a faith that opens its eyes to the sufferings of the world and the unhappiness of the poor in order to show Christ’s compassion.  Do I feel the same compassion as the Lord before the poor, before those who have no work, who have no food, who are marginalized by society?  We must look not only at the great problems of world poverty, but at the small things all of us can do each day by our lifestyle; by our attention to and caring for the environment in which we live; by the tenacious pursuit of justice; by sharing our goods with those who are poorer; by a social and political engagement in order to improve the world that surrounds us.  It may seem a small thing to us, but the small things that we do will be like the first leaves sprouting on the fig tree, our little actions will be a foretaste of the summer that is near.

Dear friends, on this World Day of the Poor, I would like to share a warning from Cardinal Martini.  He insisted that we must avoid considering the Church as separate from the poor as if the Church existed as an independent reality that must then care for the poor.  The reality is that we become the Church of Jesus to the extent that we serve the poor, because only in this way “does the Church ‘become’ herself, that is, the Church becomes a house open to all, a place of God’s compassion for the life of every individual” (C.M. Martini, Città senza mura. Letters and speeches to the diocese 1984, Bologna 1985, 350).

I say this to the Church, to Governments and to International Organizations.  I say to everyone: please, let us not forget the poor.

17.11.24 m

Excerpt below, for the full transcript click here

The prayer of the poor rises up to God (cf. Sir 21:5)

The poor hold a privileged place in God’s heart, to the point that, in the face of their suffering, God is “impatient” until he has rendered justice to them. 

God knows the sufferings of his children because he is an attentive and caring father. As a father, he takes care of those who are most in need: the poor, the marginalized, the suffering and the forgotten. 

17.11.24 wdotp

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

Among the various means by which the Holy Spirit implements His work of sanctification in the Church – the Word of God, the Sacraments, prayer – there is one in entirely particular, and it is  Marian piety. In the Catholic tradition there is this motto, this saying: “ Ad Iesum per Mariam”, that is, “to Jesus by means of Mary”. Our Lady lets us see Jesus. She opens the doors to us, always! Our Lady is the mother who leads us by the hand towards Jesus. Our Lady never points to herself, Our Lady points to Jesus. And this is Marian piety: to Jesus by the hands of Our Lady. The true and only mediator between us and Christ, indicated as such by Jesus Himself, is the Holy Spirit. Mary is one of the means the Holy Spirit uses to bring us to Jesus [1].

Saint Paul defines the Christian community as “a letter of Christ administered by us, written not in ink but by the Spirit of the living God, not on tablets of stone but on tablets that are hearts of flesh” (2 Cor ;3:3). Mary, as the first disciple and figure of the Church, is also a letter written with the Spirit of the living God. Precisely for this reason, she can be “known and read by all” (2 Cor 3:2), even those who do not know how to read theology books, those “little ones” to whom Jesus says that the mysteries of the Kingdom, hidden to the wise, are revealed (cf. Mt 11:25).

By saying her “Yes” – when Mary accepts and says to the Angel, “Yes, let the Lord’s will be done” and accepts to be the mother of Jesus – it is as though Mary said to God: “Here I am, I am a tablet to be written on: let the Writer write what he wants, make of me what the Lord of all wishes” [2]. At that time, people wrote on waxed tablets; today we would say that Mary offers herself like a blank page on which the Lord can write whatever He wants. Mary’s “Yes” to the Angel – as a renowned exegete wrote – represents “the apex of all religious behaviour before God, since she expresses, in the highest manner, passive availability combined with active readiness, the deepest emptiness that accompanies the greatest fullness” [3].

This, then, is how the Mother of God is an instrument of the Holy Spirit in His work of sanctification. In the midst of the endless profusion of words said and written about God, the Church and holiness (that very few, or no-one, is able to read and understand fully), she suggests a few words that everyone, even the simplest, can say on any occasion: “behold” and “let it be done”. Mary is the one who said “Yes” to the Lord, and with her example and by her intercession urges us to say our “Yes” to Him too, whenever we are faced with an act of obedience to perform or a trial to overcome.

In every age of our history, but in particular at this time, the Church finds herself in the same situation as the Christian community in the aftermath of Jesus’ Ascension to heaven. It had to preach the Gospel to all nations, but was awaiting the “power from on high” in order to be able to do it. And let us not forget that, at that time, as we read in the Acts of the Apostles, the disciples were gathered around “Mary the mother of Jesus” (Acts 1:14).

It is true that there were also other women together with her in the Upper Room, but her presence is different and unique among them all. Between her and the Holy Spirit there is a unique and eternally indestructible bond that is the very person of Christ Himself, “who was conceived of the Holy Spirit and born of the Virgin Mary”, as we recite in the Creed. The evangelist Luke deliberately highlights the correlation between the coming of the Holy Spirit upon Mary in the Annunciation and His coming to the disciples at Pentecost, using some identical expressions in both cases.

Saint Francis of Assisi, in one of his prayers, greets Our Lady as “daughter and handmaid of the heavenly Father, the almighty King, Mother of our most high Lord Jesus Christ, and Spouse of the Holy Spirit” [4]. Daughter of the Father, Spouse of the Holy Spirit! The unique relationship between Mary and the Trinity could not be illustrated in simpler words.

Like all images, this one of the “Spouse of the Holy Spirit” must not be rendered absolute, but taken for that amount of truth it contains, and it is a very beautiful truth. She is the bride, but before that, she is the disciple of the Holy Spirit. Bride and disciple. Let us learn from her to be docile to the inspirations of the Spirit, especially when He suggests to us to “arise in haste” and go to help someone who needs us, as she did straight after the angel left her (cf. Lk 1:39). Thank you!

[1] Cfr H. Mühlen, Una mystica persona, Paderborn 1967: Italian translation Rome 1968, 575ss.

[2] Comment on the Gospel of Luke, fragment. 18 (GCS 49, p. 227).

[3] H. Schürmann, Das Lukasevangelium, Friburgo in Br. 1968: Italian translation Brescia 1983, 154.

[4] Fonti Francescane, Assisi 1986, no. 281.

13.11.24

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

Today the Gospel of the liturgy (cf. Mk 12:38-44) tells us about Jesus who, in the temple of Jerusalem, denounces before the people the hypocritical attitude of some scribes (cf. vv. 38-40).

These latter were accorded an important role in the community of Israel: they read, transcribed and interpreted the Scriptures. Therefore, they were held in high esteem and people revered them.

Beyond appearances, however, their behaviour often did not correspond to what they taught. They were not consistent. Some, in fact, on the strength of the prestige and power they enjoyed, looked down on others “from above” – this is very ugly, looking down on another person from above – they put on airs and, hiding behind a façade of feigned respectability and legalism, arrogated privileges to themselves and even went so far as to commit outright theft to the detriment of the weakest, such as widows (cf. v. 40). Instead of using the role they were invested with to serve others, they made it an instrument of arrogance and manipulation. And it happened that even prayer, for them, was in danger of no longer being a moment of encounter with the Lord, but an occasion to flaunt respectability and feigned piety, useful for attracting people's attention and gaining approval (cf. ibid.). Remember what Jesus says about the prayer of the publican and the pharisee (cf. Lk 18:9-14).

They – not all of them – behaved like corrupt people, feeding a social and religious system in which it was normal to take advantage of others behind their backs, especially the most defenceless, committing injustices and ensuring impunity for themselves.

Jesus warned to stay away from these people, to “beware” of them (cf. v. 38), not to imitate them. Indeed, with His word and His example, as we know, He taught very different things about authority. He spoke about it in terms of self-sacrifice and humble service (cf. Mk 10:42-45), of maternal and paternal tenderness towards people (cf. Lk 11:11-13), especially those most in need (Lk 10:25-37). He invites those invested with it to look at others from their position of power, not to humiliate them, but to lift them up, giving them hope and assistance.

So, brothers and sisters, we can ask ourselves: how do I behave in my fields of responsibility? Do I act with humility, or do I vaunt my position? Am I generous and respectful with people, or do I treat them in a rude and authoritarian way? And with my most fragile brothers and sisters, am I close to them, do I know how to bow to help lift them up?

May the Virgin Mary help us fight the temptation of hypocrisy in ourselves – Jesus tells them they are hypocrites, hypocrisy is a great temptation –, and help us to do good, simply and without ostentation.

10.11.24

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

The sanctifying action of the Holy Spirit, in addition to the Word of God and the Sacraments, is expressed in prayer, and it is to this that we wish to dedicate today's reflection: prayer. The Holy Spirit is both the subject and object of Christian prayer. That is, He is the One who gives prayer and He is the One who is given by prayer. We pray to receive the Holy Spirit, and we receive the Holy Spirit in order to truly pray, that is, as children of God, not as slaves. Let us think a little about this: pray as children of God, not as slaves. One must always pray with freedom. “Today I have to pray for this, this, and this, because I promised this, this and this. Otherwise, I will go to hell”. No, that is not prayer! Prayer is free. You pray when the Spirit helps you to pray. You pray when you feel the need to pray in your heart, and when you do not feel anything, you stop and ask: “Why do I not feel the wish to pray? What is happening in my life?”. But always, spontaneity in prayer is what helps us the most. This is what is meant by praying as children, not as slaves.

First of all, we must pray to receive the Holy Spirit. In this regard, Jesus has a very precise word in the Gospel: “If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit* to those who ask him?” (Lk 11:13). Everyone, each one of us, knows how to give good things to little children, whether they may be our children, our grandparents or our friends. The little ones always receive good things from us. And yet, the Father will not give the Spirit to us? And this should give us courage to go forward with this. In the New Testament, we see the Holy Spirit always descend during prayer. He descends upon Jesus in the baptism in the Jordan, while he “was praying” (Lk 3:21), and He descends at Pentecost upon the disciples, while they “devoted themselves with one accord to prayer” (Acts 1:14).

It is the only “power” we have over the Spirit of God. The power of prayer: He does not resist prayer. We pray, and He comes. On Mount Carmel, the false prophets of Baal – remember that passage from the Bible – were agitating to invoke fire from heaven on their sacrifice, but nothing happened, because they were idolators, they worshipped a God that does not exist. Elijah began to pray, and the fire descended and consumed the offering (cf. I Kings 18:20-38). The Church follows this example faithfully: she always as the imploration “Come! Come!” to the Holy Spirit, “Come”, whenever she addresses the Holy Spirit. And she does this especially at Mass, so that He may descend like dew and sanctify the bread and wine for the Eucharistic sacrifice.

But there is another aspect, which is the most important and encouraging for us: the Holy Spirit is He who gives us the true prayer. Saint Paul affirms this: “In the same way, the Spirit too comes to the aid of our weakness; for many times we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings. And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God’s will” (cf. Rm 8: 26-27).

It is true, we do not know how to pray, we do not know. We must learn every day. The reason for this weakness of our prayer was expressed in the past in just one word, used in three different ways: as an adjective, as a noun and as an adverb. It is easy to remember, even for those who do not know Latin, and it is worth keeping it in mind, because it contains in itself an entire treatise, these three things. We human beings, according to that saying, “mali, mala, male petimus”, which means, being bad (mali), we ask for the wrong things (mala) and in the wrong way (male). Jesus says, “Seek first the kingdom [of God] … and all these things will be given you besides” (Mt 6:33); instead, we seek the extra, namely, our interests – many times – and we completely forget to ask for the kingdom of God. Let us ask the Lord for the kingdom, and everything comes with Him.

Yes, the Holy Spirit comes to aid us in our weakness, but He does something more important still: He testifies to us that we are children of God and puts on our lips the cry: “Abba! Father!” (Rom 8:15; Gal 4:6). We cannot say “Father, Abba”. We cannot say “Father” without the strength of the Holy Spirit. Christian prayer is not man at one end of the telephone, speaking to God on the other; no, it is God who prays in us! We pray to God through God. Praying means placing oneself inside God, so that God enters into us.

It is precisely in prayer that the Holy Spirit is revealed as the “Paraclete”, that is, advocate and defender. He does not accuse us before the Father, but defends us. Yes, He defends us, He convinces us of the fact that we are sinners (cf. Jn 16:8), but He does so in order to make us able to savour the joy of the Father’s mercy, not to destroy us with fruitless feelings of guilt. Even when our heart reproaches us for something, He reminds us that “God is greater than our hearts” (1 Jn 3:20). God is greater than our sin. We are all sinners, but think: perhaps some of you – I don’t know – are very afraid because of the things they have done, afraid of being reproached by God, afraid of many things and unable to find peace. Pray, call to the Holy Spirit, and He will teach you how to ask for forgiveness. And do you know something? God does not know much grammar, and when we ask for forgiveness, He does not let us finish! “For…” and there, He does not let us finish the word forgiveness. He forgives us first, He always forgives, and He is always beside us to forgive us, before we complete the word forgiveness. We say “For…” and the Father always forgives us.

The Holy Spirit intercedes and He also teaches us how to intercede, in turn, for our brothers and sisters – He intercedes for us and teaches us how to intercede for others. He teaches us the prayer of intercession: praying for this person, praying for that sick person, for the one who is in prison, praying… even praying for one’s mother in law! And pray, always. Always. This prayer is particularly pleasing to God, because it is the most gratuitous and altruistic. When someone prays for everyone, it happens – as Saint Ambrose used to say – that everyone prays for someone; prayer multiplies.  This is how prayer is. This is a task that is so precious and necessary in the Church, particularly during this time of preparation for the Jubilee: to unite ourselves to the Paraclete who “intercedes for all of us according to God's plans”. But do not pray like parrots, please! Do not say, “Blah, blah, blah…”. No. Say “Lord”, but say it with your heart. “Help me, Lord”, “I love you, Lord”. And when you pray the Lord’s Prayer, pray “Father, You are my Father”. Pray with the heart, not the lips; don’t be like parrots.

May the Holy Spirit help us in prayer, which we need so much. Thank you.

06.11.24

“Jesus, remember me when you come into your kingdom” (Lk 23:42).  These are the last words spoken to the Lord by one of the two men crucified with him.  They were not the words of one of Jesus’ disciples who had followed him along the roads of Galilee and shared bread with him at the Last Supper.  On the contrary, the man who spoke those words to the Lord was a criminal, someone who met him only at the end of his life, someone whose name we do not even know.

Yet, in the Gospel, the last words of this “outsider” initiate a dialogue full of truth.  Even as Jesus was being “numbered with the transgressors” (Is 53:12) as Isaiah had prophesied, an unexpected voice is heard, saying: “We are receiving the due reward of our deeds; but this man has done nothing wrong” (Lk 23:41).  So it was.  That condemned criminal represents us all; each of us can replace his name with our own.  Yet even more importantly, we can make his plea our own: “Jesus, remember me”.  Keep me alive in your memory.  “Do not forget me”.

Let us meditate on that word: remember.  To remember (ricordare) means “to lead back to the heart (cor)”, to carry in the heart.  That man, crucified alongside Jesus, transformed his dire pain into a prayer: “Carry me in your heart, Jesus”.  His words did not reflect anguish and defeat, but hope.  This criminal, who died as a disciple of the last hour, desired only one thing: to find a welcoming heart.  That is all that mattered to him as he found himself defenceless in the face of death.  The Lord heard the sinner’s prayer, even at the end, as he always does.  Christ’s heart – an open, not closed heart – pierced by pain, was laid open to save the world.  Dying himself, he was open to the voice of a dying man.  Jesus dies with us because he died for us.

Crucified despite his innocence, Jesus answered the prayer of a man crucified for his guilt: “Truly, I say to you, today you will be with me in Paradise” (Lk 23:43).  The memory of Jesus is effective because it is rich in mercy.  As a man’s life comes to an end, God’s love grants freedom from death.  The one who was condemned is now redeemed.  The outsider becomes a fellow-traveller; a brief encounter on the cross leads to eternal peace.  This makes us reflect a little.  How do I encounter Jesus?  Or better still, how do I let myself be encountered by Jesus?  Do I allow myself to be encountered or do I close myself off in my selfishness, in my pain, in my self-sufficiency?  Do I have a sense of my sinfulness that allows me to be encountered by the Lord, or do I feel righteous and say: “You are not here to serve me.  Move along”?

Jesus remembers those who are crucified at his side.  His compassion unto his final breath makes us realize that there are different ways of remembering people and things.  We can remember our mistakes, unfinished business, friends and enemies.  Brothers and sisters, let us ask ourselves today before this scene from the Gospel: how do we carry people in our heart?  How do we remember those who were at our side in the events of our life?  Do I judge?  Do I divide?  Or do I welcome them?

Dear brothers and sisters, by turning to the heart of God, the men and women of today and of every age can find hope for salvation, even if “in the eyes of the foolish they seemed to have died” (Wis 3:2).  All of history is kept in the memory of the Lord.  Memory is safekeeping.  He is its compassionate and merciful judge.  The Lord is close to us as judge; he is close, compassionate and merciful.  These are the three attitudes of the Lord.  Am I close to people?  Do I have a compassionate heart?  Am I merciful?  With this assurance, we pray for the Cardinals and Bishops who died in the last twelve months.  Today, our remembrance becomes a prayer of intercession for our dear brothers.  Elect members of the People of God, they were baptized into the death of Christ (cf. Rom 6:3) in order to rise with him.  They were shepherds and models for the Lord’s flock (cf. 1 Pet 5:3).  Having broken the bread of life on earth, may they now enjoy a seat at his table.  They loved the Church, each in his own way, but they all loved the Church.  Let us pray that they may exult in eternal communion with the saints.  With firm hope, let us look forward to rejoicing with them in heaven.  And I invite you to say three times with me: “Jesus, remember us!”, “Jesus, remember us!”, “Jesus remember us!”.

04.11.24

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

The Gospel of today’s liturgy (Mk 12:28-34) tells us about one of the many discussions Jesus had at the temple of Jerusalem. One of the scribes approaches Him and questions Him: “Which is the first of all the commandments?” (v. 28). Jesus responds by putting together two fundamental words of the Mosaic law: “You shall love the Lord your God” and “You shall love your neighbour” (vv. 30-31).

With his question, the scribe looks for “the first” of the commandments, that is, a principle at the basis of all the commandments; the Jews had many precepts and sought the basis of all of them, one that was fundamental; they tried to agree on a fundamental one, and there was discussion between them, good discussions because they were looking for the truth. And this question is essential for us too, for our life and for the journey of our faith. Indeed, we too at times feel lost among so many things, and ask ourselves: but, in the end, what is the most important thing of all? Where can I find the centre of my life, of my faith? Jesus gives us the answer, putting together two commandments that are the primary ones: the love of God and the love of neighbour. And this is the heart of our faith.

We all – as we know – need to return to the heart of life and faith, because the heart is “the radical source of their strengths, convictions” (Encyclical Dilexit nos, 9). And Jesus tells us that the source of everything is love, that we must never separate God from man. The Lord says to the disciple of every time: in your journey, what counts are not the exterior practices, such as burnt offerings and sacrifices (v. 33), but the readiness of heart with which you open yourself to God and to brethren in love. Brothers and sisters, we can do many things, but do them only for ourselves and without love, and this will not do; we do them with a distracted heart or even with a closed heart, and this will not do. All things must be done with love.

The Lord will come, and He will ask us first and foremost about love: “How did you love?”. It is important, then, to fix in our hearts the most important commandment. What is it? Love the Lord your God, and love your neighbour as yourself. And to carry out every day an examination of conscience and ask ourselves: is love for God and neighbour the centre of my life? Does my prayer to God impel me to go out to my brothers and sisters and love them gratuitously? Do I recognize the presence of the Lord in the faces of others?

May the Virgin Mary, who bore the law of God imprinted in her immaculate heart, help us to love the Lord and our brothers and sisters.

03.11.24

Grant O Lord that your  faithful departed for whom we have celebrated the paschal sacrament  might enter into your dwelling place of light Through Christ our Lord

In our visit to the cemetery, the resting place of our deceased brothers and sisters, we renew our faith in Christ who died, was buried and rose for our salvation. Even mortal bodies will waken on the last day, and those who have fallen asleep in the Lord will be united with Him in His triumph over death. With this certainty, we lift up to the Father our united prayer of intercession and blessing.

Blessed are you, O God, the Father of our Lord Jesus Christ, who in your great mercy has given us a new birth through Jesus' resurrection from the dead to a living hope, to an inheritance that is does not perish otr fade (cf. 1 Pet 1:3-4). Hear the prayer we raise to You for all our loved ones who have left this world. Open wide the arms of your mercy and receive them into the glorious assembly of heavenly Jerusalem.

Comfort those who suffer in the sorrow of separation, with the assurance that the dead live in you and that even the bodies, entrusted to the earth, will one day share in the paschal victory of your Son. You, who on the path of the church have placed the Blessed Virgin Mary as a luminous sign, through her intercession strenghten our faith, so that no obstacle may make us deviate from the path that leads to you, who are unending joy. Through Christ our Lord. Amen.

02.11.24

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

Today, Solemnity of All Saints, in the Gospel (cf. Mt 5:1-12), Jesus proclaims the identity card of the Christian. And what is the identity card of the Christian? The Beatitudes. It is our identity card, and also the way of holiness (cf. Apostolic Exhortation Gaudete et exsultate, 63). Jesus shows us a path, that of love, which He Himself took first by making Himself man, and which for us is both a gift from God and our response. Gift and response.

It is a gift from God because, as Saint Paul says, it is He who sanctifies (cf. 1 Cor 6:11). And this is why the Lord is the first we ask to make us holy, to make our heart similar to His (cf. Encyclical Letter Dilexit nos, 168). With His grace, He heals us and frees us from all that prevents us from loving as He loves us (cf. Jn 13:34), so that in us, as Blessed Carlo Acutis used to say, there may always be “less of me to make room for God”.

And this leads us to the second point: our response. The Father of heaven indeed offers us His holiness, but He does not impose it. He sows it in us, He makes us taste its flavour and see its beauty, but then He awaits our response. He leaves us the freedom of following His good inspirations, of letting ourselves be involved in His plans, of making His sentiments ours (cf. Dilexit nos, 179), putting ourselves us, as He taught us, in the service of others, with an ever more universal charity, open and addressed to all, to the entire world.

We see all of this in the life of the saints, even in our time. Think, for example, of Saint Maximilian Kolbe, who in Auschwitz asked to take the place of a father of a family, condemned to death; or of Saint Teresa of Calcutta, who spent her existence in the service of the poorest of the poor; or of Bishop Saint Oscar Romero, murdered at the altar for having defended the rights of the last against the abuse of their oppressors. And in this way we can make a list of many saints, many of them: those we venerate on the altars and others, that I like to call the saints “next door”, the everyday ones, hidden, who go forward in their daily Christian life. Brothers and sisters, how much hidden saintliness there is in the Church!  We recognize so many brothers and sisters formed by the Beatitudes: poor, meek, merciful, hungry and thirsty for justice, workers for peace. They are people “filled with God”, incapable of remaining indifferent to the needs of their neighbour; they are witnesses of shining paths, possible for us too.

Let us ask ourselves, now: do I ask God, in prayer, for the gift of a holy life? Do I let myself be guided by the good impulses that His Spirit inspires in me? And do I commit myself personally to practising the Beatitudes of the Gospel, in the environments in which I live?

May Mary, Queen of all Saints, help us to make our lives a path of holiness.

01.11.24