Abundant life is both belief and right action.

Most of us find it easier to talk about doing the right thing than actually to do it, and the readings affirm we are not alone in this tension! Being human makes us dependent on God’s mercy, as we are just as capable of vice as we are of virtue. Right here, in the midst of our humanity, Jesus asks us to be people who live faithfully and who are humble enough to turn around and choose again when we get it wrong. If we want abundant life, it is not a one-time decision and then a get-out-of-jail-free card. It is a lifetime of choosing the good, and choosing again when we fail. This week, look for one place where God is asking you to choose again, or to examine whether and how your actions line up with your belief. Turn gently in the direction God is asking you to go.

“Living Word, you have spoken life into being and walked
among us. You have revealed to us a faith that is alive in our hearts and carried forward through the work of our hands. Help us receive the life you have promised both in our convictions and the way we live. Amen.”

Taken from the National Pastoral Initiative For Life and The Family

At 12 noon today, the Holy Father Francis appeared at the window of the study in the Vatican Apostolic Palace to recite the Angelus with the faithful and pilgrims gathered in St. Peter’s Square.

These are the words of the Pope in introducing the Marian prayer:

Dear brothers and sisters, good morning!

Today’s Gospel passage (cf. Mt 20 : 1-16) narrates the parable of the workers called to the day by the owner of the vineyard. Through this story, Jesus shows us God’s surprising way of acting, represented by two attitudes of the master: the call and the reward .

First of all the call . Five times the owner of a vineyard goes out into the square and calls to work for him: at six, nine, twelve, three and five in the afternoon. The image of this owner who goes out on several occasions to the square looking for workers for his vineyard is touching. That master represents God who calls everyone and always calls, at any time. God acts like this today too: he continues to call anyone, at any time, to invite them to work in his Kingdom. This is the style of God, which we in turn are called to accept and imitate. He is not locked up in his world, but “goes out”: God is always going out, looking for us; he is not locked up: God goes out. He continually goes out in search of people, because he wants no one to be excluded from his plan of love.

Our communities are also called to leave the various types of “borders” that may exist, to offer everyone the word of salvation that Jesus came to bring. It is a question of opening up to horizons of life that offer hope to those stationed in the existential peripheries and who have not yet experienced, or have lost, the strength and light of the encounter with Christ. The Church must be like God: always outgoing; and when the Church is not going out, she falls ill with so many evils that we have in the Church. And why these diseasesin the Church? Because it is not out. It is true that when one goes out there is the danger of an accident. But a damaged Church is better, to go out, to proclaim the Gospel, than a Church sick from closure. God always goes out, because he is Father, because he loves. The Church must do the same: always going out.

The second attitude of the master, which represents that of God, is his way of rewardingworkers. How do you pay, God? The boss agrees for “a denarius” (v. 2) with the first workers hired in the morning. To those who are added later he says: “What is right I will give to you” (v. 4). At the end of the day, the owner of the vineyard orders to give everyone the same pay, that is, one denarius. Those who have worked since the morning are indignant and complain against the master, but he insists: he wants to give the maximum reward to everyone, even those who arrived last (vv. 8-15). God always pays the maximum: he does not remain half payment. Pay for everything. And here we understand that Jesus is not talking about work and just wages, which is another problem, but about the Kingdom of God and the goodness of the heavenly Father who continually comes out to invite and pays the maximum to everyone.

In fact, God behaves like this: he does not look at time and results, but at availability, he looks at the generosity with which we put ourselves at his service. His action is more than just , in the sense that it goes beyond justice and manifests itself in Grace . Everything is Grace. Our salvation is Grace. Our holiness is Grace. By giving us Grace, He gives us morethan we deserve. And then, whoever reasons with human logic, that is, that of merits acquired with one’s skill, is the first to find himself last. “But, I worked a lot, I did a lot in the Church, I helped a lot, and they pay me the same as what came last”. Let us remember who was the first canonized saint in the Church: the Good Thief. He “stole” Heaven at the last moment of his life: this is Grace, so is God. Even with all of us. Instead, those who try to think about their own merits fail; whoever humbly entrusts himself to the Father’s mercy, ultimately – like the Good Thief – finds himself first (cf. v. 16).

May Mary Most Holy help us feel every day the joy and amazement of being called by God to work for him, in his field which is the world, in his vineyard which is the Church. And to have his love, friendship with Jesus as the only reward.

[01086-EN.02] [Original text: Italian] – Taken from the Vatican News – Bulletin

At 12 noon today, the Holy Father Francis appeared at the window of the study in the Vatican Apostolic Palace to recite the Angelus with the faithful and pilgrims gathered in St. Peter’s Square.

These are the words of the Pope in introducing the Marian prayer:

Dear brothers and sisters, good morning!

In the parable we read in today’s Gospel, that of merciful king (cf. Mt18,21-35), we find this plea twice: “Have patience with me and I will give you back” (vv. 26.29). The first time is pronounced by the servant who owes his master ten thousand talents, an enormous sum, today it would be millions and millions of euros. The second time is repeated by another servant of the same master. He is also in debt, not to his master, but to the same servant who owes that enormous debt. And his debt is very small, perhaps like a week’s salary. The heart of the parable is the indulgence that the master shows towards the servant with the greatest debt. The evangelist emphasizes that “the master had compassion – never forget this word which belongs to Jesus:” He had compassion “, Jesus always had compassion – [had compassion] for that servant, he let him go and forgave him the debt” ( v. 27). An enormous debt, therefore an enormous amnesty! But that servant, immediately after, proves ruthless with his companion, who owes him a modest sum. He does not listen to him, he inveighs against him and has him thrown into prison, until he has paid the debt (cf. v. 30), that small debt. The master finds out and, indignant, calls the wicked servant and has him condemned (cf. vv. 32-34): “I have forgiven you so much and you are unable to forgive this little?”.

In the parable, we find two different attitudes: that of God – represented by the king – who forgives a lot, because God always forgives, and that of man. In the divine attitude justice is pervaded by mercy, while the human attitude is limited to justice. Jesus urges us to open up courageously to the power of forgiveness, because we know that not everything in life is resolved with justice. There is a need for that merciful love, which is also the basis of the Lord’s response to Peter’s question that precedes the parable. Peter’s question sounds like this: “Lord, if my brother commits sins against me, how many times will I have to forgive him?” (v. 21). And Jesus answered him: “I don’t tell you up to seven, but up to seventy times seven” (v. 22). In the symbolic language of the Bible.

How much suffering, how many lacerations, how many wars could be avoided, if forgiveness and mercy were the style of our life! Even in the family, even in the family: how many broken families who do not know how to forgive each other, how many brothers and sisters who have this resentment inside. It is necessary to apply merciful love in all human relationships: between spouses, between parents and children, within our communities, in the Church and also in society and politics.

Today, in the morning, while I was celebrating Mass, I stopped, I was struck by a phrase from the first reading, in the book of Sirach. The phrase goes like this: “Remember the end and stop hating”. Nice sentence! Think about the end! Do you think that you will be in a coffin … and you will carry the hate there? Think about the end, stop hating! Stop the grudge. Let’s think of this very touching phrase: “Remember the end and stop hating”.

It is not easy to forgive, because in quiet moments one says: “Yes, this has done me all the colors but I too have done many. Better to forgive to be forgiven ”. But then the resentment returns, like an annoying summer fly that comes and goes and comes back … Forgiveness is not just a matter of a moment, it is a continuous thing against this rancor, this hatred that returns. Let’s think about the end, let’s stop hating.

Today’s parable helps us to fully grasp the meaning of that phrase that we recite in the Our Father’s prayer : ” Forgive us our debts as we forgive our debtors ” ( Mt 6:12). These words contain a decisive truth. We cannot expect God’s forgiveness for ourselves if we do not in turn grant forgiveness to our neighbor. It is a condition: think in the end, of God’s forgiveness, and stop hating; chase away the grudge, that annoying fly that comes and goes. If we don’t strive to forgive and love, we will not be forgiven and loved either.

Let us entrust ourselves to the maternal intercession of the Mother of God: help us to realize how much we are indebted to God, and to always remember him, so as to have our hearts open to mercy and goodness.

[01053-EN.02] [Original text: Italian] – Taken from Vatican News – Bulletin

At 12 noon today, the Holy Father Francis appeared at the window of the study in the Vatican Apostolic Palace to recite the Angelus with the faithful and pilgrims gathered in St. Peter’s Square.

These are the words of the Pope in introducing the Marian prayer:

Dear brothers and sisters, good morning!

To correct the brother who made a mistake, Jesus suggests a pedagogy of recovery. And the pedagogy of Jesus is always a pedagogy of recovery; He always tries to recover, to save. And this recovery pedagogy is divided into three steps. In the first place he says: “Warn him between you and him alone” (v. 15), that is, do not publicize his sin. It is a question of going to the brother with discretion, not to judge him but to help him realize what he has done. How many times have we had this experience: someone comes and tells us: “But, listen, you are wrong in this. You should change a little in this ”. Perhaps at first we get angry, but then we thank, because it is a gesture of brotherhood, of communion, of help, of recovery.

This Sunday’s Gospel (cf. Mt 18 : 15-20) is taken from the fourth discourse of Jesus in the account of Matthew, known as the “community” or “ecclesial” discourse. Today’s passage speaks of fraternal correction , and invites us to reflect on the twofold dimension of Christian existence: the community dimension, which requires the protection of communion , that is, the unity of the Church, and the personal dimension , which requires attention and respect for every conscience individual .

And it is not easy to put this teaching of Jesus into practice, for several reasons. There is a fear that the brother or sister will react badly; sometimes there is insufficient confidence with him or her… And other reasons. But every time we did this, we felt it was the Lord’s way.

However, it may happen that, despite my good intentions, the first intervention fails. In this case it is good not to give up and say: “But get by, I’ll wash my hands”. No, this is not Christian. Don’t give up, but resort to the support of some other brother or sister. Jesus says: “If he does not listen, take one or two people with you again, so that everything is resolved on the word of two or three witnesses” (v. 16). This is a precept of the Mosaic law (cf. Deut19.15). While it may seem against the accused, it actually served to protect him from false accusers. But Jesus goes further: the two witnesses are required not to accuse and judge, but to help. “But let’s agree, you and I, let’s go talk to this one, this one who is wrong, who is making a fool of herself. But let’s go to brothers and talk to him ”. This is the attitude of recovery that Jesus wants from us. In fact, Jesus takes into account that even this approach – the second approach – with witnesses may fail, unlike the Mosaic law, for which the testimony of two or three was sufficient for the sentence.

In fact, even the love of two or three brothers can be insufficient, because that or that is stubborn. In this case – adds Jesus -, “tell the community” (v. 17), that is, the Church. In some situations the whole community gets involved. There are things that cannot leave other brothers indifferent: it takes a greater love to recover the brother. But sometimes even this may not be enough. And Jesus says: “And if he does not even listen to the community, let him be for you as the pagan and the publican” ( ibid.). This expression, apparently so contemptuous, in reality invites us to put our brother in God’s hands: only the Father will be able to show a love greater than that of all the brothers put together. This teaching of Jesus helps us a lot, because – let’s think of an example – when we see a mistake, a defect, a slip, in that brother or sister, usually the first thing we do is go and tell others about it, to chat. . And gossip closes the heart of the community, closes the unity of the Church. The great talker is the devil, who always goes about saying the bad things of others, because he is the liar who tries to disunite the Church, to alienate his brothers and not to make community. Please, brothers and sisters, we make an effort not to chat. Chatting is a worse pest than Covid! Let’s make an effort: no chatter. It is the love of Jesus, who welcomed tax collectors and pagans, scandalizing the right-thinking people of the time. It is therefore not a question of a condemnation without appeal, but of the recognition that at times our human attempts can fail, and that only being before God can put the brother before his own conscience and the responsibility for his acts. If things don’t go right, silence and prayer for the brother and sister who are wrong, but never gossip. and that only being before God can put the brother before his own conscience and the responsibility for his acts. If things don’t go right, silence and prayer for the brother and sister who are wrong, but never gossip. and that only being before God can put the brother before his own conscience and the responsibility for his acts. If things don’t go right, silence and prayer for the brother and sister who are wrong, but never gossip.

May the Virgin Mary help us to make fraternal correction a healthy habit, so that in our communities we can always establish new fraternal relationships, founded on mutual forgiveness and above all on the invincible power of God’s mercy.

[01019-EN.02] [Original text: Italian] – Taken from the Vatican News – Bulletin

At 12 noon today, the Holy Father Francis appeared at the window of the study in the Vatican Apostolic Palace to recite the Angelus with the faithful and pilgrims gathered in St. Peter’s Square.

These are the words of the Pope in introducing the Marian prayer:

“Dear brothers and sisters, good morning!

Today’s Gospel passage (cf. Mt 16 : 21-27) is linked to that of last Sunday (cf. Mt 16 : 13-20). After Peter, also in the name of the other disciples, professed faith in Jesus as Messiah and Son of God, Jesus himself begins to speak to them about his passion. On the way to Jerusalem, he openly explains to his friends what awaits him at the end in the holy city: he foretells his mystery of death and resurrection, humiliation and glory. He says that he will have to “suffer a great deal from the elders, the chief priests and the scribes, and be killed and rise again on the third day” ( Mt 16:21). But his words are not understood, because the disciples have a faith that is still immature and too tied to the mentality of this world (cf.Rom 12.2). They think of a victory that is too earthly, and for this reason they do not understand the language of the cross.

Faced with the prospect that Jesus could fail and die on the cross, Peter himself rebels and says to him: «God forbid, Lord; this will never happen to you! ” (v. 22). He believes in Jesus – that’s Peter -, he has faith, he believes in Jesus, he believes; he wants to follow him, but does not accept that his glory passes through passion. For Peter and the other disciples – but also for us! – the cross is an uncomfortable thing, the cross is a “scandal”, while Jesus considers fleeing from the cross “scandal”, which would mean withdrawing from the will of the Father, from the mission that He has entrusted to him for our salvation. For this reason Jesus replies to Peter: «Get behind me, Satan! You are a scandal to me, because you do not think according to God, but according to men! ” (v. 23). Ten minutes earlier, Jesus praised Peter, promised him to be the foundation of his Church, the foundation; ten minutes later he says “Satan”. How come this is understood? It happens to all of us! In moments of devotion, fervor, good will, closeness to our neighbor, let us look at Jesus and go forward; but in the moments when the cross comes, we flee. The devil, Satan – as Jesus says to Peter – tempts us. It is proper to the bad spirit, it is proper to the devil to distance ourselves from the cross, from the cross of Jesus.

Then addressing everyone, Jesus adds: “If anyone wants to follow me, let him deny himself, take up his cross and follow me” (v. 24). In this way He points the way of the true disciple, showing two attitudes. The first is “giving up on oneself”, which does not mean a superficial change, but a conversion, a reversal of mentality and values. The other attitude is to take up one’s cross. It is not just a question of bearing the daily tribulations with patience, but of bearing with faith and responsibility that part of the effort, that part of suffering that the struggle against evil entails. The life of Christians is always a struggle. The Bible says that the life of the believer is a militia: to fight against the bad spirit, to fight against Evil.

Thus the commitment to “take up the cross” becomes participation with Christ in the salvation of the world. Thinking about this, let us make sure that the cross hanging on the wall of the house, or the small one we carry around our necks, is a sign of our desire to join Christ in lovingly serving our brothers, especially the smallest and most fragile. The cross is a holy sign of God’s love, it is a sign of the Sacrifice of Jesus, and should not be reduced to a superstitious object or an ornamental jewel. Every time we fix our gaze on the image of Christ crucified, we think that he, as a true Servant of the Lord, fulfilled his mission by giving his life, shedding his blood for the remission of sins. And let us not allow ourselves to be led to the other side, into the temptation of the Evil One. Consequently, if we want to be his disciples, we are called to imitate him,

May the Virgin Mary, united with her Son to Calvary, help us not to retreat in the face of the trials and sufferings that the witness of the Gospel entails for all of us.“

[00989-EN.02] [Original text: Italian]; Taken from the Vatican News – Bulletin