Angelus Domini
Sandro Magister today posted an article lamenting the fact that the Pope's Angelus messages may as well be 'secret' because few really get to learn about what he says. The issue is discussed in the post today within the NEWS ABOUT BENEDICT thread.
From the Vatican website, he has put together the following
"sample of this preaching: the last seven little homilies' he has dedicated to the Gospel passage of that day's Mass, Sunday by Sunday.
The parable of the poor man Lazarus
September 30, 2007
26th Sunday in Ordinary Time, Year C
Today, Luke's Gospel presents to us the parable of the rich man and poor Lazarus (Lk 16: 19-31). The rich man personifies the wicked use of riches by those who spend them on uncontrolled and selfish luxuries, thinking solely of satisfying themselves without caring at all for the beggar at their door.
The poor man, on the contrary, represents the person whom God alone cares for: unlike the rich man he has a name: "Lazarus", an abbreviation of "Eleazarus", which means, precisely, "God helps him".
God does not forget those who are forgotten by all; those who are worthless in human eyes are precious in the Lord's. The story shows how earthly wickedeness is overturned by divine justice: after his death, Lazarus was received "in the bosom of Abraham", that is, into eternal bliss; whereas the rich man ended up "in Hades, in torment". This is a new and definitive state of affairs against which no appeal can be made, which is why one must mend one's ways during one's life; to do so after serves no purpose.
This parable can also be interpreted in a social perspective. Pope Paul VI's interpretation of it 40 years ago in his encyclical "Populorum Progressio" remains unforgettable. Speaking of the campaign against hunger he wrote: "It is a question of building a world where every man can live a fully human life, where the poor man Lazarus can sit down at the same table with the rich man" (n. 47).
The cause of the numerous situations of destitution, the Encyclical recalls, is on the one hand "servitude imposed by other men", and on the other, "natural forces over which the person has not sufficient control" (ibid.).
Unfortunately, some populations suffer from both these factors. How can we fail to think at this time especially of the countries of Sub-Saharan Africa, affected by serious floods in the past few days? Nor can we forget the many other humanitarian emergencies in various regions of the planet, in which conflicts for political and economic power contribute to exacerbating existing, oppressive environmental situations.
The appeal voiced by Paul VI at that time, "Today the peoples in hunger are making a dramatic appeal to the peoples blessed with abundance" (ibid., n. 3), is still equally pressing today.
We cannot say that we do not know which way to take: we have the Law and the Prophets, Jesus tells us in the Gospel. Those who do not wish to listen to them would not change even if one of the dead were to return to admonish them.
May the Virgin Mary help us to make the most of the present time to listen to and put into practice these words of God. May she obtain for us that we become more attentive to our brethren in need, to share with them the much or the little that we have and to contribute, starting with ourselves, to spreading the logic and style of authentic solidarity.
The parable of the cunning steward
September 23, 2007
25th Sunday in Ordinary Time, Year C
This morning I made a visit to the diocese of Velletri [...]. During the solemn Eucharistic celebration, by commenting on the liturgical texts, I was able to pause and reflect on the correct use of earthly goods, a theme the Evangelist Luke reproposes for our attention this Sunday in various ways.
Telling the Parable of the dishonest but very crafty administrator, Christ teaches his disciples the best way to use money and material riches, that is, to share them with the poor, thus acquiring their friendship, with a view to the Kingdom of Heaven. "Make friends for yourselves by means of unrighteous mammon," Jesus says, "so that when it fails they may receive you into the eternal habitations" (Lk 16: 9).
Money is not "dishonest" in itself, but more than anything else it can close man in a blind egocentrism. It therefore concerns a type of work of "conversion" of economic goods: instead of using them only for self-interest, it is also necessary to think of the needs of the poor, imitating Christ himself, who, as St Paul wrote: "though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" (II Cor 8: 9).
It seems paradoxical: Christ has not enriched us with his richness but with his poverty, with his love that brought him to give himself totally to us.
Here one could open up a vast and complex field of reflection on the theme of poverty and riches, also on a world scale, in which two logics of economics oppose each other: the logic of profit and that of the equal distribution of goods, which do not contradict each other if their relationship is well ordered.
Catholic social doctrine has always supported that equitable distribution of goods is a priority. Naturally, profit is legitimate and, in just measure, necessary for economic development.
In his encyclical "Centesimus Annus", John Paul II wrote: "The modern business economy has positive aspects. Its basis is human freedom exercised in many other fields" (n. 32). Yet, he adds that capitalism must not be considered as the only valid model of economic organization (cf. ibid., n. 35).
Starvation and ecological emergencies stand to denounce, with increasing evidence, that the logic of profit, if it prevails, increases the disproportion between rich and poor and leads to a ruinous exploitation of the planet.
Instead, when the logic of sharing and solidarity prevails, it is possible to correct the course and direct it towards an equitable, sustainable development.
May Mary Most Holy, who in the Magnificat proclaimed: the Lord "has filled the hungry with good things, and the rich he has sent empty away" (Lk 1: 53), help Christians to use earthly goods with Gospel wisdom, that is, with generous solidarity, and inspire politicians and economists with farsighted strategies that favour the authentic progress of all peoples.
The parable of the prodigal son
September 16, 2007
24th Sunday in Ordinary Time, Year C
The liturgy today once again presents for our meditation Chapter 15 of Luke's Gospel, one of the loftiest and most moving passages of all Sacred Scripture. It is beautiful to think that on this day throughout the world, wherever the Christian community gathers to celebrate the Sunday Eucharist, the Good News of truth and salvation rings out: God is merciful love.
The Evangelist Luke has gathered in this Chapter three parables on divine mercy: the two shortest ones which he has in common with Matthew and Mark are the Parables of the Lost Sheep and the Lost Coin; the third, lengthy, articulate and proper to him alone, is the famous parable of the merciful Father, commonly known as the parable of the "Prodigal Son".
In this Gospel passage, we almost seem to hear Jesus' voice revealing to us the Face of his Father and our Father. Basically, this was the reason he came into the world: to speak to us of the Father; to make him known to us, his lost children, and to revive in our hearts the joy of belonging to him, the hope of being forgiven and restored to our full dignity, the desire to dwell for ever in his house which is also our house.
Jesus recounted the three parables of mercy because the Scribes and Pharisees were muttering bad things about him since they had noticed he permitted sinners to approach him and even eat with him (cf. Lk 15: 1-3). He then explained in his typical language that God does not want even one of his children to be lost and that his soul overflows with joy whenever a sinner is converted.
True religion thus consists in being attuned to this Heart, "rich in mercy", which asks us to love everyone, even those who are distant and our enemies, imitating the Heavenly Father who respects the freedom of each one and draws everyone to himself with the invincible power of his faithfulness.
This is the road Jesus points out to all who want to be his disciples: "Judge not, condemn not; forgive, and you will be forgiven; give, and it will be given to you. Be merciful, even as your Father is merciful" (Lk 6: 36-38). In these words we find very practical instructions for our daily conduct as believers.
In our time, humanity needs a strong proclamation and witness of God's mercy. Beloved John Paul II, a great apostle of Divine Mercy, prophetically intuited this urgent pastoral need. He dedicated his Second Encyclical to it and throughout his Pontificate made himself a missionary of God's love to all peoples.
After the tragic events of 11 September 2001, which darkened the dawn of the third millennium, he invited Christians and people of good will to believe that God's Mercy is stronger than all evil, and that only in the Cross of Christ is the world's salvation found.
May the Virgin Mary, Mother of Mercy, whom we contemplated yesterday as Our Lady of Sorrows at the foot of the Cross, obtain for us the gift of always trusting in God's love and help us to be merciful as our Father in Heaven is merciful.
The narrow gate
August 26, 2007
21st Sunday in Ordinary Time, Year C
Today's liturgy presents to us enlightening yet at the same time disconcerting words of Christ.
On his last journey to Jerusalem someone asked him: "Lord, will those who are saved be few?" And Jesus answered: "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able" (Lk 13: 23-24).
What does this "narrow door" mean? Why do many not succeed in entering through it? Is it a way reserved for only a few of the chosen?
Indeed, at close examination this way of reasoning by those who were conversing with Jesus is always timely: the temptation to interpret religious practice as a source of privileges or security is always lying in wait.
Actually, Christ's message goes in exactly the opposite direction: everyone may enter life, but the door is "narrow" for all. We are not privileged. The passage to eternal life is open to all, but it is "narrow" because it is demanding: it requires commitment, self-denial and the mortification of one's selfishness.
Once again, as on recent Sundays, the Gospel invites us to think about the future which awaits us and for which we must prepare during our earthly pilgrimage.
Salvation, which Jesus brought with his death and Resurrection, is universal. He is the One Redeemer and invites everyone to the banquet of immortal life; but on one and the same condition: that of striving to follow and imitate him, taking up one's cross as he did, and devoting one's life to serving the brethren. This condition for entering heavenly life is consequently one and universal.
In the Gospel, Jesus recalls further that it is not on the basis of presumed privileges that we will be judged but according to our actions. The "workers of iniquity" will find themselves shut out, whereas all who have done good and sought justice at the cost of sacrifices will be welcomed.
Thus, it will not suffice to declare that we are "friends" of Christ, boasting of false merits: "We ate and drank in your presence, and you taught in our streets" (Lk 13: 26).
True friendship with Jesus is expressed in the way of life: it is expressed with goodness of heart, with humility, meekness and mercy, love for justice and truth, a sincere and honest commitment to peace and reconciliation.
We might say that this is the "identity card" that qualifies us as his real "friends"; this is the "passport" that will give us access to eternal life.
Dear brothers and sisters, if we too want to pass through the narrow door, we must work to be little, that is, humble of heart like Jesus, like Mary his Mother and our Mother. She was the first, following her Son, to take the way of the cross and she was taken up to heaven in glory, an event we commemorated a few days ago. The Christian people invoke her as "Ianua Coeli", gate of heaven. Let us ask her to guide us in our daily decisions on the road that leads to the "gate of heaven".
"I have come to bring division"
August 19, 2007
20th Sunday in Ordinary Time, Year C
In this Sunday's Gospel there is an expression of Jesus that always attracts our attention and needs to be properly understood.
While he is on his way to Jerusalem, where death on a cross awaits him, Christ asked his disciples: "Do you think that I have come to give peace on earth? No, I tell you, but rather division". And he adds: "[H]enceforth in one house there will be five divided, three against two and two against three; they will be divided, father against son and son against father, mother against daughter and daughter against her mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law" (Lk 12: 51-53).
Anyone who has even the slightest knowledge of Christ's Gospel knows that it is a message of peace par excellence; as St Paul wrote, Jesus himself "is our peace" (Eph 2: 14), the One who died and rose in order to pull down the wall of enmity and inaugurate the Kingdom of God which is love, joy and peace.
So how can his words be explained? To what was the Lord referring when he said he had come - according to St Luke's version - to bring "division" or - according to St Matthew's - the "sword" (Mt 10: 34)?
Christ's words mean that the peace he came to bring us is not synonymous with the mere absence of conflicts. On the contrary, Jesus' peace is the result of a constant battle against evil. The fight that Jesus is determined to support is not against human beings or human powers, but against Satan, the enemy of God and man.
Anyone who desires to resist this enemy by remaining faithful to God and to good, must necessarily confront misunderstandings and sometimes real persecutions.
All, therefore, who intend to follow Jesus and to commit themselves without compromise to the truth, must know that they will encounter opposition and that in spite of themselves they will become a sign of division between people, even in their own families. In fact, love for one's parents is a holy commandment, but to be lived authentically it can never take precedence over love for God and love for Christ.
Thus, following in the footsteps of the Lord Jesus, in accordance with St Francis of Assisi's famous words, Christians become "instruments of peace"; not of a peace that is inconsistent and only apparent but one that is real, pursued with courage and tenacity in the daily commitment to overcome evil with good (cf. Rom 12: 21) and paying in person the price that this entails.
The Virgin Mary, Queen of Peace, shared until his martyrdom her Son Jesus' fight with the Devil and continues to share in it to the end of time. Let us invoke her motherly intercession so that she may help us always to be witnesses of Christ's peace and never to sink so low as to make compromises with evil.
The watchful servants
August 12, 2007
19th Sunday in Ordinary Time, Year C
The Liturgy on this 19th Sunday of Ordinary Time prepares us in a certain way for the Solemnity of Mary's Assumption into Heaven, which we will be celebrating on 15 August. Indeed, it is fully oriented to the future, to Heaven, where the Blessed Virgin Mary has preceded us in the joy of Paradise.
In particular, the Gospel passage, continuing last Sunday's message, asks Christians to detach themselves from material goods, which are for the most part illusory, and to do their duty faithfully, constantly aspiring to Heaven. May the believer remain alert and watchful to be ready to welcome Jesus when he comes in his glory.
By means of examples taken from everyday life, the Lord exhorts his disciples, that is, us, to live with this inner disposition, like those servants in the parable who were waiting for their master's return. "Blessed are those servants", he said, "whom the master finds awake when he comes" (Lk 12: 37). We must therefore watch, praying and doing good.
It is true, we are all travellers on earth, as the Second Reading of today's liturgy from the Letter to the Hebrews appropriately reminds us. It presents Abraham to us in the clothes of a pilgrim, as a nomad who lives in a tent and sojourns in a foreign land. He has faith to guide him.
"By faith", the sacred author wrote, "Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go" (Heb 11: 8).
Indeed, Abraham's true destination was "the city which has foundations, whose builder and maker is God" (11: 10). The city to which he was alluding is not in this world but is the heavenly Jerusalem, Paradise.
This was well known to the primitive Christian community, which considered itself "alien" here below and called its populated nucleuses in the cities "parishes", which means, precisely, colonies of foreigners, in Greek, "pároikoi" (cf. I Pt 2: 11). In this way, the first Christians expressed the most important characteristic of the Church, which is precisely the tension of living in this life in light of Heaven.
Today's Liturgy of the Word, therefore, desires to invite us to think of "the life of the world to come", as we repeat every time we make our profession of faith with the Creed. It is an invitation to spend our life wisely and with foresight, to consider attentively our destiny, in other words, those realities which we call final: death, the last judgement, eternity, hell and Heaven. And it is exactly in this way that we assume responsibility for the world and build a better world.
May the Virgin Mary, who watches over us from Heaven, help us not to forget that here on earth we are only passing through, and may she teach us to prepare ourselves to encounter Jesus, who is "seated at the right hand of the Father. He will come again in glory to judge the living and the dead".
The things that are above
August 5, 2007
18th Sunday in Ordinary Time, Year C
Today, the 18th Sunday of Ordinary Time, the Word of God spurs us to reflect on what our relationship with material things should be.
Although wealth is a good in itself, it should not be considered an absolute good. Above all, it does not guarantee salvation; on the contrary, it may even seriously jeopardize it.
In today's Gospel, Jesus puts his disciples on guard precisely against this risk. It is wisdom and virtue not to set one's heart on the goods of this world for all things are transient, all things can suddenly end.
For us Christians, the real treasure that we must ceaselessly seek consists in the "things above... where Christ is seated at God's right hand"; St Paul reminds us of this today in his Letter to the Colossians, adding that our life "is hid with Christ in God" (cf. 3: 1-3).
The Solemnity of the Transfiguration of the Lord, which we shall be celebrating tomorrow, invites us to turn our gaze "above", to Heaven. In the Gospel account of the Transfiguration on the mountain, we are given a premonitory sign that allows us a fleeting glimpse of the Kingdom of the Saints, where we too at the end of our earthly life will be able to share in Christ's glory, which will be complete, total and definitive. The whole universe will then be transfigured and the divine plan of salvation will at last be fulfilled.
The day of the Solemnity of the Transfiguration remains linked to the memory of my venerable Predecessor, Servant of God Paul VI, who in 1978 completed his mission in this very place, here at Castel Gandolfo, and was called to enter the house of the Heavenly Father. May his commemoration be an invitation to us to look on high and to serve the Lord and the Church faithfully, as he did in the far-from-easy years of the last century.
May the Virgin Mary, whom we remember today in particular while we celebrate the liturgical Memorial of the Basilica of St Mary Major, obtain this grace for us. As is well known, this is the first Western Basilica to have been built in honour of Mary; it was rebuilt in 432 by Pope Sixtus III to celebrate the divine motherhood of the Virgin, a Dogma that had been solemnly proclaimed the previous year at the Ecumenical Council of Ephesus.
May the Virgin, who was more closely involved in Christ's mystery than any other creature, sustain us on our pilgrimage of faith so that, as the liturgy invites us to pray today, "we do not let ourselves be dominated by greed or selfishness as we toil with our efforts to subdue the earth but seek always what is worthwhile in God's eyes".
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The complete collection of Benedict XVI's Angelus messages, on the Vatican website:
> Angelus / Regina Coeli
www.vatican.va/holy_father/benedict_xvi/angelus/2007/inde...
[Modificato da TERESA BENEDETTA 26/11/2007 07:15]