News April 2024

Jesus is the vine; we are the branches.  Like a patient farmer, God, the merciful and good Father, tenderly cultivates us so that our lives may be filled with much fruit. This is why Jesus urges us to safeguard the invaluable gift of our relationship with him, upon which our life and fruitfulness depend. He persistently repeats, “Remain in me, as I remain in you. […]  Abide in me, and I in you. […] He who abides in me and I in him, he it is that bears much fruit” (Jn 15:4-5). Only those who remain united with Jesus will bear fruit. Let us pause to consider this.

Jesus is about to conclude his earthly mission. At the Last Supper with those who will become his apostles, he entrusts to them several key words, along with the Eucharist. This is one of those words: “remain”, keep the connection with me alive, remain united to me as branches to the vine. Using this imagery, Jesus revisits a biblical metaphor that was well-known to the people and found in prayers, as in the psalm that says, “Turn again, O God of hosts! Look down from heaven, and see; have regard for this vine” (Ps 80:15).  Israel is the vineyard that the Lord planted and cared for. When the people fail to produce the fruits of love that the Lord expects, the prophet Isaiah issues an indictment using the parable of a farmer who plows his vineyard, removed the stones, and planted choice vines, expecting it to produce good wine, but it yielded only sour grapes. The prophet concludes: “The vineyard of the Lord of hosts is the house of Israel, the men of Judah, are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!” (Is 5:7). Jesus himself, drawing from Isaiah, recounts the dramatic parable of the murderous vineyard workers, highlighting the contrast between God’s patient work and his people’s rejection (cf. Mt 21:33-44).

Thus, while the metaphor of the vine expresses God’s loving care for us, it also warns us that if we sever this connection with the Lord, we cannot produce fruits of good life and we run the risk of becoming dry branches. It is a shame to become dry branches, those branches that get cast aside.

Brothers and sisters, against the backdrop of the image used by Jesus, I also think of the long history that links Venice to vineyards and wine production, the care of many viticulturists, and the numerous vineyards that arose on the islands of the Lagoon and in the gardens between the city’s alleys, and those in which monks produced wine for their communities. Within this historical memory, it is not difficult to grasp the message of the parable of the vine and the branches: faith in Jesus, the bond with him, does not imprison our freedom. On the contrary, it opens us to receive the sap of God’s love, which multiplies our joy, takes care of us like a skilled vintner and brings forth shoots even when the soil of our life becomes arid. And our heart often becomes arid.

Yet, the metaphor that came from Jesus’ heart can also be interpreted while thinking of this city built on water, recognized for its uniqueness as one of the most picturesque places in the world. Venice is one with the waters upon which it sits. Without taking care of and safeguarding this natural environment, it could even cease to exist. Similarly, our life is also immersed forever in the springs of God’s love. We were regenerated in Baptism, reborn to new life from water and the Holy Spirit, and grafted into Christ, like the branches in the vine. The sap of this love flows through us, without which we become dry branches, bearing no fruit. When Blessed John Paul I was Patriarch of this city, he once said that Jesus “came to bring people eternal life”. And he continued: “That life is in Him, and from Him it passes to His disciples, like sap rising from the trunk to the branches of the vine. It is a fresh water that He gives, a fountain always bubbling forth” (cf. A. Luciani, Venice 1975-1976. Complete Works. Speeches, writings, articles, vol. vii, Padova 2011, 158).

Brothers and sisters, this is what matters: to remain in the Lord, to abide in him. Let us reflect on this for one minute: to remain in the Lord, to abide in him. This verb — to remain — should not be interpreted as something static, as if it were telling us to stand still, parked in passivity. Indeed, it invites us to move, because to remain in the Lord means to grow in relationship with him, to converse with him, to embrace his Word, to follow him on the path of the Kingdom of God. It thus involves following him on a journey, letting ourselves be challenged by his Gospel, and becoming witnesses of his love.

Therefore, Jesus says that whoever remains in him bears fruit. And it is not just any fruit! The fruit of the branches where the sap flows is the grape, and from the grape comes the wine, which is a quintessentially messianic sign. Jesus, the Messiah sent by the Father, brings the wine of God’s love into the heart of humanity and fills it with joy. He fills it with hope.

Dear brothers and sisters, this is the fruit we are called to bear in our lives, in our relationships, in the places we visit every day, in our society, at work. As we gaze upon this city of Venice today, we admire its enchanting beauty. Yet, we are also concerned about the many issues that threaten it: climate change, which impacts the waters of the Lagoon and the land; the fragility of constructions, of the cultural heritage, but also of people; the difficulty of creating an environment that is fit for human beings through adequate management of tourism; and moreover, all that these realities risk generating in terms of frayed social relations, individualism, and loneliness.

And we Christians, who are branches united to the vine, the vineyard of God who cares for humanity and created the world as a garden so that we may flourish and make it flourish — how do we Christians respond? By remaining united to Christ, we can bring the fruits of the Gospel into the reality we inhabit: fruits of justice and peace, fruits of solidarity and mutual care; carefully-made choices to preserve our environmental and human heritage. Let us not forget the human heritage, our great humanity, the one that God took on, in order to walk with us.  We need our Christian communities, neighbourhoods, and cities to become hospitable, welcoming and inclusive places. Venice, which has always been a place of encounter and cultural exchange, is called to be a sign of beauty available to all, starting with the least, a sign of fraternity and care for our common home. Venice, a land that makes brothers and sisters. Thank you.

28.04.24 m

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

In recent weeks we have reflected on the cardinal virtues: prudence, justice, fortitude, and temperance. They are the four cardinal virtues. As we have emphasized several times, these four virtues belong to a very ancient wisdom that predates even Christianity. Even before Christ, honesty was preached as a civic duty, wisdom as the rule for actions, courage as the fundamental ingredient for a life that tends towards the good, and moderation as the necessary measure not to be overwhelmed by excesses. This patrimony that is so ancient, the patrimony of humanity has not been replaced by Christianity, but focused on, enhanced, purified, and integrated in the faith.

There is therefore in the heart of every man and woman the capacity to seek the good. The Holy Spirit is given so that those who receive it can clearly distinguish good from evil, have the strength to adhere to good by shunning evil, and, in so doing, achieve full self-realization.

But in the journey that we are all making towards the fullness of life, which belongs to the destiny of every person – the destiny of each person is fulness, to be full of life – the Christian enjoys special assistance from the Holy Spirit, the Spirit of Jesus. It is implemented through the gift of three other, distinctly Christian virtues, which are often mentioned together in the New Testament writings. These fundamental attributes, which characterize the life of the Christian, are three virtues that we often speak of together: faith, hope and charity.

Let’s say it together: faith, hope… I don’t hear anything! Louder!Faith, hope, and charity! Good job!

Christian writers soon called them “theological” virtues, insofar as they are received and lived out in relationship with God, to differentiate them from the other four, called “cardinal” insofar as they constitute the “hinge” [It., “cardine”] of a good life. These three are received in Baptism and come from the Holy Spirit. The one and the other, both the theological and the cardinal, put together in so many systematic reflections, have thus composed a wonderful septenary, which is often contrasted with the list of the seven deadly sins. This is how the Catechism of the Catholic Church defines the action of the theological virtues: “the theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being” (n. 1813).

While the risk of the cardinal virtues is of generating men and women who are heroic in doing good, but all alone, isolated, the great gift of the theological virtues is existence lived in the Holy Spirit. The Christian is never alone. He does good not because of a titanic effort of personal commitment, but because, as a humble disciple, he walks in the footsteps of Jesus, the Master. He goes forward on the way. The Christian has the theological virtues, which are the great antidote to self-sufficiency. How often do certain morally irreproachable men and women run the risk of becoming conceited and arrogant in the eyes of those who know them! It is a danger that the Gospel rightly warns us against, when Jesus advises the disciples: “You too, when you have done all that you have been commanded, say, ‘We are useless servants. We have done what we ought to have done’” (Lk 17:10). Pride is a poison, a powerful poison: a drop of it is enough to spoil a whole life marked by goodness. A person may have performed a mountain of good deeds, may have reaped accolades and praise, but if he has done all this only for himself, to exalt himself, can he still call himself a virtuous person? No!

Good is not only an end, but also a means. Goodness needs a lot of discretion, a lot of kindness. Above all, goodness needs to be stripped of that sometimes too cumbersome presence that is our ego. When our “I” is at the centre of everything, everything is ruined. If we perform every action in life only for ourselves, is this motivation really so important? The poor “I” takes hold of everything and thus pride is born.

To correct all these situations, which sometimes become painful, the theological virtues are of great help. They are especially so in times of falling, because even those with good moral intentions sometimes fall We all fall in life, because we are all sinners. Just as even those who practice virtue daily sometimes make mistakes; we all make mistakes in life: intelligence is not always clear, will is not always firm, passions are not always governed, courage does not always overcome fear. But if we open our hearts to the Holy Spirit – the Master of the interior life – He revives the theological virtues in us: then, if we have lost confidence, God reopens us to faith; with the strength of the Spirit, if we have lost confidence, God reopens us to faith; if we are discouraged, God awakens hope in us; and if our heart is hardened, God softens it with His love. Thank you.

24.04.24

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

This Sunday, is dedicated to Jesus the Good Shepherd. In today's Gospel (cf. Jn 10:11-18), Jesus tells us that, "The good shepherd lays down his life for the sheep" (v. 11). He highlights this aspect so much that He repeats it three times (cf. vv. 11, 15, 17). But in what sense, I ask myself, does the shepherd give his life for the sheep?

Being a shepherd, especially in Christ’s time, was not just a job, it was a way of life: it was not an occupation which took up a defined amount of time, but it meant sharing entire days, and even nights, with the sheep, living- I would say- in symbiosis with them. Indeed, Jesus explains that He is not a hired man who cares nothing for the sheep (cf. v. 13), but a man who knows them (cf. v. 14): He knows the sheep. This is the way things are, He, the Lord, the shepherd of us all, calls us by our name and, when we are lost, He looks for us until He finds us (cf. Lk 15:4-5). Moreover, Jesus is not just a good shepherd who shares the life of the flock; Jesus is the Good Shepherd who has sacrificed His life for us and, has given us His Spirit through His resurrection. 

This is what the Lord wants to tell us with the image of the Good Shepherd: not only that He is the guide, the Head of the flock, but above all that He thinks about every one of us, and that He thinks of each of us as the love of His life. Consider this: for Christ, I am important, He thinks of me, I am irreplaceable, worth the infinite price of His life. And this is not just a way of speaking: He truly gave His life for me, He died and rose again for me. Why? Because He loves me and He finds in me a beauty that I often do not see myself. 

Brothers and sisters, how many people today think of themselves as inadequate or even wrong! How many times do we think that our value depends on the goals we achieve, on whether we succeed in the eyes of the world, on the judgments of others! And how many times do we end up throwing ourselves away for trivial things! Today Jesus tells us that we are always infinitely worthy in His eyes. So, in order to find ourselves, the first thing to do is to place ourselves in His presence, allowing ourselves to be welcomed and lifted up by the loving arms of our Good Shepherd. 

Brothers, sisters, let us ask ourselves: am I able to find the time, every day, to embrace this assurance that gives value to my life? Am I able to find the time for a moment of prayer, of adoration, of praise, to be in the presence of Christ and to let myself be caressed by Him? Brother, sister, the Good Shepherd tells us that if you do this, you will rediscover the secret of life: you will remember that He gave His life for you, for me, for all of us. And that for Him, we are all important, each and every one of us.

May Our Lady help us to find in Jesus what is essential for life.

21.04.24

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

Today I will talk about the fourth and final cardinal virtue: temperance. With the other three, this virtue shares a history that goes far back in time and does not only belong to Christians. For the Greeks, the practice of the virtues had happiness as its objective. The philosopher Aristotle wrote his most important treatise on ethics, addressing it to his son Nicomachus, to instruct him in the art of living. Why does everyone seek happiness, even though so few achieve it? This is the question. To answer this question, Aristotle confronts the theme of the virtues, among which enkráteia, that is, temperance, takes a prominent place. The Greek term literally means “power over oneself”. So, temperance is a power over oneself. This virtue is thus the capacity for self-mastery, the art of not letting oneself be overcome by rebellious passions, of establishing order in what Manzoni calls “the jumble of the human heart”.

The Catechism of the Catholic Church tells us that “temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods”. The Catechism continues, “It ensures the will’s mastery over instincts and keeps desires within the limits of what is honorable. The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion, and does not follow the base desires, but restrains the appetites” (1809).

Therefore, temperance, as the Italian word says, is the virtue of the right measure. In every situation, one behaves wisely, because people who act always moved by impulse or exuberance are ultimately unreliable. People without temperance are always unreliable. In a world where many people boast about saying what they think, the temperate person instead prefers to think about what he says. Do you understand the difference? Not saying whatever comes into my mind, like so… no: thinking about what I have to say. He does not make empty promises but makes commitments to the extent that he can fulfill them.

Also with pleasures, the temperate person acts judiciously. The free course of impulses and total license accorded to pleasures end up backfiring on us, plunging us into a state of boredom. How many people who have wanted to try everything voraciously have found themselves losing the taste for everything! It is better, then, to seek the right measure: for example, to appreciate a good wine, to taste it in small sips is better than swallowing it all in one go. We all understand this.

The temperate person knows how to weigh words and dose them well. He thinks about what he says. He does not allow a moment’s anger to ruin relationships and friendships that can then only be rebuilt with difficulty. Especially in family life, where inhibitions are lower, we all run the risk of not keeping tensions, irritations, and anger in check. There is a time to speak and a time to be silent, but both require the right measure. And this applies to many things, for instance staying with others and staying alone.

If the temperate person knows how to control his own irascibility, this does not mean we always find him with a peaceful and smiling face. Indeed, at times it is necessary to be indignant, but always in the right way. These are the words: the just measure, the right way. A word of rebuke is at times healthier than a sour, rancorous silence. The temperate person knows that nothing is more uncomfortable than correcting another person, but he also knows that it is necessary; otherwise, one offers free reign to evil. In some cases, the temperate person succeeds in holding extremes together: he affirms absolute principles, asserts non-negotiable values, but also knows how to understand people and shows empathy for them. Shows empathy.

The gift of the temperate person is therefore balance, a quality as precious as it is rare. Indeed, everything in our world pushes to excess. Instead, temperance combines well with Gospel values such as smallness, discretion, modesty, meekness. The temperate person appreciates the respect of others but does not make it the sole criterion for every action and every word. He is sensitive, he is able to weep and is not ashamed, but he does not weep over himself. In defeat, he rises up again; in victory, he is capable of returning to his former reserved life. He does not seek applause but knows that he needs others.

Brothers and sisters, it is not true that temperance makes one grey and joyless. On the contrary, it lets one enjoy the goods of life better: staying together at the table, the tenderness of certain friendships, confidence with wise people, wonder at the beauty of creation. Happiness with temperance is the joy that flourishes in the heart of those who recognize and value what counts most in life. Let us pray to the Lord that He might give us this gift: the gift of maturity, of age, of emotional maturity, of social maturity. The gift of temperance.

17.04.24

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

Today the Gospel takes us back to the evening of Passover. The apostles are gathered in the Upper Room, when the two disciples return from Emmaus and tell of their encounter with Jesus. And as they are expressing the joy of their experience, the Risen One appears to all the community. Jesus arrives precisely while they are sharing the story of the encounter with Him. This makes me think that it is good to share, it is important to share faith. This account makes us reflect on the importance of sharing faith in the risen Jesus.

Every day we are bombarded with a thousand messages. Many of them are superficial and useless, others reveal an indiscreet curiosity or, worse still, arise from gossip and malice. They are news that have no purpose; on the contrary, they do harm. But there is also good news, positive and constructive, and we all know how good it is for us to hear good things, and how much better we are when this happens. And it is also good to share the realities that, for better or worse, have touched our lives, so as to help others.

And yet there is something we often struggle to talk about. What do we struggle to talk about? The most beautiful thing we have to tell: our encounter with Jesus. Every one of us has encountered the Lord and we struggle to speak about it. Each one of us could say so much about this: seeing how the Lord has touched us, and sharing this, not by being a lecturer to others, but by sharing the unique moments in which we perceived the Lord alive and close, who kindled joy in our hearts or dried our tears, who transmitted confidence and consolation, strength and enthusiasm, or forgiveness, tenderness. These encounters, that every one of us has had with Jesus, share them and transmit them. It is important to do this in the family, in the community, with friends. Just as it does good to talk about the good inspirations that have guided us in life, the good thoughts and feelings that help us so much to go forward, and also about our efforts and labours to understand and to progress in the life of faith, perhaps even to repent and retrace our steps. If we do this, Jesus, just as He did with the disciples of Emmaus on the evening of Passover, will surprise us and make our encounters and our environments even more beautiful.

Let us try, then, to remember, now, a powerful moment of our life of faith, a decisive encounter with Jesus. Everyone has had it, each one of us has had an encounter with the Lord. Let us take a moment’s silence and think: when did I find the Lord? When has the Lord been close to me? Let us think in silence. And this encounter with the Lord, did I share it to give glory to the Lord? And also, have I listened to others, when they have told me about this encounter with Jesus?

May Our Lady help us to share the faith to make our communities ever greater places of encounter with the Lord.

14.04.24

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

Today’s catechesis is dedicated to the third of the cardinal virtues, namely fortitude. Let us begin with the description given in the Catechism of the Catholic Church: “Fortitude is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of fortitude enables one to conquer fear, even fear of death, and to face trials and persecutions” (1808). This is what the Catechism of the Catholic Church says about the virtue of fortitude.

Here, then, is the most “combative” of the virtues. If the first of the moral virtues, that is, prudence, was primarily associated with man's reason; and while justice found its abode in the will, this third virtue, fortitude, is often linked by scholastic authors to what the ancients called the “irascible appetite”. Ancient thought did not imagine a man without passions: he would be a stone. And the passions are not necessarily the residue of a sin; but they must be educated, they must be channelled, they must be purified with the water of Baptism, or better with the fire of the Holy Spirit. A Christian without courage, who does not turn his own strength to good, who does not bother anyone, is a useless Christian. Let us think about this! Jesus is not a diaphanous, ascetic God, who does not know human emotions. Quite the contrary. Faced with the death of His friend Lazarus, He breaks down in tears, and His impassioned spirit is apparent in some of His expressions, such as when He says: “I came to cast fire upon the earth, and would that it were already kindled!” (Lk 12:49); and confronted with the trade in the temple, He reacted with force (cf. Mt. 21: 12-13). Jesus had passion.

But let us now look for an existential description of this important virtue that helps us be fruitful in life. The ancients – both the Greek philosophers and Christian theologians – recognized a twofold development in the virtue of fortitude: one passive, the other active.

The first is directed within ourselves. There are internal enemies we must defeat, which go by the name of anxiety, anguish, fear, guilt: all forces that stir in our innermost selves and in some situations paralyse us. How many fighters succumb before they even begin the challenge! Because they are not aware of these internal enemies. Fortitude is first and foremost a victory against ourselves. Most of the fears that arise within us are unrealistic, and do not come true at all. It is better, then, to invoke the Holy Spirit and face everything with patient fortitude: one problem at a time, as we are able, but not alone! The Lord is with us, if we trust in Him and sincerely seek the good. Then in every situation we can count on God's providence to shield and armour us.

And then there is the second movement of the virtue of fortitude, this time of a more active nature. As well as internal trials, there are external enemies, which are the trials of life, persecutions, difficulties that we did not expect and that surprise us. Indeed, we can try to predict what will happen to us, but to a large extent reality is made up of imponderable events, and in this sea sometimes our boat is tossed about by the waves. Fortitude then makes us resilient sailors, who are not frightened or discouraged.

Fortitude is a fundamental virtue because it takes the challenge of evil in the world seriously. Some pretend it does not exist, that everything is going fine, that human will is not sometimes blind, that dark forces that bring death do not lurk in history. But it suffices to leaf through a history book, or unfortunately even the newspapers, to discover the nefarious deeds of which we are partly victims and partly perpetrators: wars, violence, slavery, oppression of the poor, wounds that have never healed and continue to bleed. The virtue of fortitude makes us react and cry out “no”, an emphatic “no” to all of this. In our comfortable Western world, which has watered everything down somewhat, which has transformed the pursuit of perfection into a simple organic development, which has no need for struggle because everything looks the same, we sometimes feel a healthy nostalgia for prophets. But disruptive, visionary people are very rare. There is a need for someone who can rouse us from the soft place in which we have lain down and make us resolutely repeat our “no” to evil and to everything that leads to indifference. “No” to evil and “no” to indifference; “yes” to progress, to the path that moves us forward, and for this we must fight.

Let us therefore rediscover in the Gospel the fortitude of Jesus, and learn it from the witness of the saints. Thank you.

10.04.24

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

Today, the second Sunday of Easter, dedicated by Saint John Paul II to Divine Mercy, the Gospel (cf. Jn 20:19-30) tells us that, by believing in Jesus, Son of God, we can have eternal life in His name (v. 31). “To have life”: what does it mean?

We all want to have life, but there are various ways of having it. For example, there are those who reduce existence to a frenetic race to enjoy and possess many things: to eat and drink, to enjoy themselves, to accumulate money and objects, to feel strong and new emotions, and so on. It is a road that at first sight seems pleasurable, but which does not satiate the heart. It is not in this way that one “has life”, because by following the path of pleasure and power one does not find happiness. Indeed, many aspects of existence remain unanswered, such as love, the inevitable experiences of pain, of limitations and of death. And then the dream we all have in common remains unfulfilled: the hope of living forever, of being loved without limit. Today the Gospel says that this fullness of life, to which every one of us is called, is realized in Jesus: it is He who gives us this fullness of life. But how can one gain access to it, how can one experience it?

Let us look at what happened to the disciples in the Gospel. They are going through the most tragic moment in life: after the days of the passion they shut themselves away in the Upper Room, afraid and discouraged. The Risen One comes to them and shows them His wounds (cf. v. 20): they were the signs of suffering and pain, they could stir feelings of guilt, yet with Jesus they become channels of mercy and forgiveness. In this way, the disciples see and touch with their hands the fact that with Jesus, life always wins, death and sin are defeated, with Jesus. And they receive the gift of His Spirit, which gives them a new life, as beloved sons – life as beloved sons – imbued with joy, love and hope. I will ask one thing: do you have hope? Each one of you, ask yourselves: “How is my hope?”

This is how to “have life” every day: it is enough to fix one’s eyes on the crucified and risen Jesus, encountering Him in the Sacraments and in prayer, recognizing that He is present, believing in Him, letting oneself be touched by His grace and guided by His example, experiencing the joy of loving like Him. Every encounter with Jesus, a living encounter with Jesus enables us to have more life. Looking for Jesus, letting ourselves be found – because He looks for us – opening our heart to the encounter with Jesus.

Let us ask ourselves, though: do I believe in the power of the resurrection of Jesus, do I believe that Jesus is risen? Do I believe in His victory over sin, fear and death? Do I let myself be drawn into a relationship with the Lord, with Jesus? And do I let myself be prompted by Him to love my brothers and sisters, and to hope every day? Each one of you, think about this.

May Mary help us to have ever greater faith in Jesus, in the risen Jesus, to “have life” and to spread the joy of Easter.

07.04.24

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

Here we are at the second of the cardinal virtues: today will talk about justice. It is the quintessential social virtue. The Catechism of the Catholic Church defines it as “the moral virtue that consists in the constant and firm will to give their due to God and neighbour” (no. 1807). This is justice. Often, when justice is mentioned, the motto that represents it is also quoted: “unicuique suum” – that is, “to each his own”. It is the virtue of law, that seeks to regulate the relations between people equitably.

It is represented allegorically by the scales, because it aims to “even the score” between people, especially when they risk being distorted by some imbalance. Its purpose is that in society, everyone is treated in accordance with the dignity proper to them. But already the ancient masters taught that for this, other virtuous attitudes are necessary, such as benevolence, respect, gratitude, affability, and honesty: virtues that contribute to a good coexistence between people. Justice is a virtue for good coexistence between people.

We all understand how justice is fundamental for peaceful coexistence in society: a world without laws respecting rights would be a world in which it is impossible to live; it would resemble a jungle. Without justice, there is no peace. Without justice, there is no peace. Indeed, if justice is not respected, conflicts arise. Without justice, the law of the prevalence of the strong over the weak is entrenched, and this is not just.

But justice is a virtue that acts on both a large and small scale: it regards not only the courtroom, but also the ethics that characterize our daily lives. It establishes sincere relations with others: it realizes the precept of the Gospel, according to which Christian speech is “simply ‘Yes’ or ‘No’; anything more than this comes from evil” (Mt 5:37). Half-truths, double-talk intended to deceive one’s neighbour, the reticence that conceals true intentions, are not attitudes in keeping with justice. The righteous person is upright, simple and straightforward; he does not wear masks, he presents himself for what he is, he speaks the truth. The words “thank you” are often found on his lips: he knows that no matter how generous we strive to be, we always remain indebted to our neighbour. If we love, it is also because we have been loved first.

In tradition we can find countless descriptions of the righteous person. Let us look at some of them. The righteous person reveres laws and respects them, knowing that they constitute a barrier protecting the defenceless from the tyranny of the powerful. The righteous person does not think only of his own individual wellbeing, but desires the good of society as a whole. Therefore, he does not give in to the temptation to think only of himself and of taking care of his own affairs, however legitimate they may be, as if they were the only thing that exists in the world. The virtue of justice makes it clear - and places this need in the heart - that there can be no true good for oneself if there is not also the good of all.

Therefore, the righteous person keeps watch over his own behaviour, so that it is not harmful to others: if he makes a mistake, he apologizes. In some situations, he goes so far as to sacrifice a personal good to make it available to the community. He desires an orderly society, where people give lustre to the office they hold, and not the office that gives lustre to people. He abhors recommendations and does not trade favours. He loves responsibility and is exemplary in promoting legality.

Furthermore, the righteous person shuns harmful behaviour such as slander, perjury, fraud, usury, mockery, and dishonesty. The righteous person keeps his word, returns what he has borrowed, pays fair wages to all labourers: a man who does not pay fare wages to workers not just, he is unjust.

None of us knows if, in our world, righteous people are numerous or as rare as precious pearls. But there are people who draw grace and blessings both upon themselves and upon the world in which they live. The righteous are not moralists who don the robe of the censor, but upright people who “hunger and thirst for righteousness” (Mt 5:6), dreamers who yearn in their hearts for universal brotherhood. And, today especially, we are all in great need of this dream. We need righteous men and women, and this will make us happy.

03.04.24

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

Today, Monday of the Octave of Easter, the Gospel (cf. Mt 28:1-15) shows us the joy of the women at the Resurrection of Jesus: the text says they abandoned the tomb with “great joy”, and “ran to tell His disciples” (v. 8). This joy, which is born precisely from the living encounter with the Risen One, is a powerful emotion, which impels them to spread and to tell what they have seen.

Sharing joy is a wondrous experience, which we learn from a very young age: think of a child who gets a good mark at school and cannot wait to show his or her parents, or a young person who achieves their first success in sport, or a family in which a child is born. Let us try to remember, each of us, a moment so happy that it was even difficult to put it into words, but which we wished to tell everyone about immediately!

So, the women, on Easter morning, live this experience, but in a much greater way. Why? Because the resurrection of Jesus is not just wonderful news or the happy ending of a story, but something that changes our lives completely, and changes it forever! It is the victory of life over death, this is the Resurrection of Jesus. It is the victory of hope over despondency. Jesus broke through the darkness of the tomb and lives for ever: His presence can fill anything with light. With Him, every day becomes a step in an eternal journey, every “today” can hope for a “tomorrow”, every end a new beginning, every instant is projected beyond the limits of time, towards eternity.

Brothers, sisters, the joy of the Resurrection is not something far away. It is very close, it is ours, because it was given to us on the day of our Baptism. Since then, we too, like the women, can meet the Risen One and He says to us, as He did to them: “Do not fear!” (v 10). Brothers and sisters, let us not give up the joy of Easter!

But how can we nurture this joy? Like the women did: by encountering the Risen One, because He is the source of a joy that never ceases. So, let us hasten to seek Him in the Eucharist, in His forgiveness, in prayer and in lived charity! Joy, when it is shared, grows. Let us share the joy of the Risen One.

And May the Virgin Mary, who at Easter rejoiced in her risen Son, help us to be joyful witnesses.

01.04.24