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Monday, August 29, 2016

0484: Reflections on the 23rd Sunday
of Ordinary Time by Pope Francis



Entry 0484: Reflections on the 23rd Sunday of Ordinary Time   

 by Pope Francis (Updated 3 September 2017)


Ofour occasions during his pontificate, Pope Francis has delivered reflections on the 23rd Sunday of Ordinary Time, on 8 September 2013, 7 September 2014, 6 September 2015, and 4 September 2016. Here are the texts of four brief addresses prior to the recitation of the Angelus and a homily that the Holy Father delivered on these occasions.


POPE FRANCIS

ANGELUS

Saint Peter’s Square, Sunday, 8 September 2013

Dear Brothers and Sisters,

Good morning! In today’s Gospel Jesus insists on the conditions for being his disciples: preferring nothing to the love of Christ, carrying one’s cross and following him. Many people in fact drew near to Jesus, they wanted to be included among his followers; and this would happen especially after some miraculous sign which accredited him as the Messiah, the King of Israel. However Jesus did not want to disappoint anyone. He knew well what awaited him in Jerusalem and which path the Father was asking him to take: it was the Way of the Cross, the way of sacrificing himself for the forgiveness of our sins. Following Jesus does not mean taking part in a triumphal procession! It means sharing his merciful love, entering his great work of mercy for each and every man and for all men. The work of Jesus is, precisely, a work of mercy, a work of forgiveness and of love! Jesus is so full of mercy! And this universal pardon, this mercy, passes through the Cross. Jesus, however, does not want to do this work alone: he wants to involve us too in the mission that the Father entrusted to him. After the Resurrection he was to say to his disciples: “As the Father has sent me, even so I send you, if you forgive the sins of any, they are forgiven” (Jn 20:21-22). Jesus’ disciple renounces all his possessions because in Jesus he has found the greatest Good in which every other good receives its full value and meaning: family ties, other relationships, work, cultural and economic goods and so forth. The Christian detaches him or herself from all things and rediscovers all things in the logic of the Gospel, the logic of love and of service.

To explain this requirement, Jesus uses two parables: that of the tower to be built and that of the king going to war. The latter says: “What king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace” (Lk 14:31-32). Jesus does not wish to address the topic of war here; it is only a parable. Yet at this moment in which we are praying intensely for peace, this word of the Lord touches us to the core, and essentially tells us: there is a more profound war that we must all fight! It is the firm and courageous decision to renounce evil and its enticements and to choose the good, ready to pay in person: this is following Christ, this is what taking up our cross means! This profound war against evil! What is the use of waging war, so many wars, if you aren’t capable of waging this profound war against evil? It is pointless! It doesn’t work. Among other things this war against evil entails saying “no” to the fratricidal hatred and falsehood that are used; saying “no” to violence in all its forms; saying “no” to the proliferation of weapons and to the illegal arms trade. There is so much of it! So much of it! And the doubt always remains: is this war or that war—because wars are everywhere—really a war to solve problems or is it a commercial war for selling weapons in illegal trade? These are the enemies to fight, united and consistent, following no other interests than those of peace and of the common good.

Dear brothers and sisters, today we are also commemorating the Nativity of the Virgin Mary, a Feast particularly dear to the Eastern Churches. And let all of us now send a beautiful greeting to all the brothers, sisters, bishops, monks and nuns of the Eastern Churches, both Orthodox and Catholic, a beautiful greeting! Jesus is the sun, Mary is the dawn that heralds his rising. Yesterday evening we kept vigil, entrusting to her intercession our prayers for peace in the world, especially in Syria and throughout the Middle East. Let us now invoke her as Queen of Peace. Queen of Peace pray for us! Queen of Peace pray for us!


POPE FRANCIS

ANGELUS

St. Peter’s Square, Sunday, 7 September 2014

Dear Brothers and Sisters, Good morning.

The Gospel this Sunday, taken from Matthew, Chapter 18, presents the theme of brotherly correction within the community of believers: that is, how I must correct another Christian when he does what is not good. Jesus teaches us that, should my Christian brother commit a sin against me, offend me, I must be charitable toward him and, first of all, speak with him personally, explain to him what he said or did that was wrong. What if the brother doesn’t listen to me? Jesus proposes a progressive intervention: first, return and speak to him with two or three other people, so he may be more aware of his error; if, despite this, he does not accept the admonition, the community must be told; and should he also refuse to listen to the community, he must be made aware of the rift and estrangement that he himself has caused, weakening the communion with his brothers in the faith.

The stages of this plan show the effort that the Lord asks of his community in order to accompany the one who transgresses, so that he or she is not lost. It is important above all to prevent any clamor in the news and gossip in the community—this is the first thing, this must be avoided. “Go and tell him his fault, between you and him alone” (v. 15). The approach is one of sensitivity, prudence, humility, attention towards the one who committed a fault, to avoid wounding or killing the brother with words. Because, you know, words too can kill! When I speak, when I make an unfair criticism, when I “flay” a brother with my tongue, this is killing another person’s reputation! Words kill too. Let us pay attention to this. At the same time, the discretion of speaking to him alone is to avoid needlessly humiliating the sinner. It is discussed between the two, no one is aware of it and then it’s over. This requirement also takes into account the consequent series of interventions calling for the involvement of a few witnesses and then actually of the community. The purpose is to help the person realize what he has done, and that through his fault he has offended not only one, but everyone. But it also helps us to free ourselves from anger or resentment which only causes harm: that bitterness of heart which brings anger and resentment, and which leads us to insult and aggression. It’s terrible to see an insult or taunt issue from the mouth of a Christian. It is ugly. Do you understand? Do not insult! To insult is not Christian. Understood? To insult is not Christian.

Actually, before God we are all sinners and in need of forgiveness. All of us. Indeed, Jesus told us not to judge. Fraternal correction is a mark of the love and communion which must reign in the Christian community; it is, rather, a mutual service that we can and must render to one another. To reprove a brother is a service, and it is possible and effective only if each one recognizes oneself to be a as sinner and in need of the Lord’s forgiveness. The same awareness that enables me to recognize the fault of another, even before that, reminds me that I have likewise made mistakes and I am often wrong.

This is why, at the beginning of Mass, every time, we are called before the Lord to recognize that we are sinners, expressing through words and gestures sincere repentance of the heart. And we say: “Have mercy on me, Lord. I am a sinner! I confess to Almighty God my sins.” And we don’t say: “Lord, have mercy on this man who is beside me, or this woman, who are sinners.” No! “Have mercy on me!” We are all sinners and in need of the Lord’s forgiveness. It is the Holy Spirit who speaks to our spirit and makes us recognize our faults in light of the Word of Jesus. And Jesus himself invites us all, saints and sinners, to his table, gathering us from the crossroads, from diverse situations of life (see Mt 22:9-10). And among the conditions in common among those participating in the Eucharistic celebration, two are fundamental in order to go to Mass correctly: we are all sinners and God grants his mercy to all. These are the two conditions which open wide the doors that we might enter Mass properly. We must always remember this before addressing a brother in brotherly correction.

Let us ask all this through the intercession of the Blessed Virgin Mary, whose Nativity we will celebrate in tomorrow’s liturgy.


POPE FRANCIS

ANGELUS

Saint Peter’s Square, Sunday, 6 September 2015

Dear Brothers and Sisters, Good morning!

The Gospel today (Mk 7:31-37) recounts Jesus’ healing of a man who was deaf and had a speech impediment, an incredible event that shows how Jesus reestablishes the full communication of man with God and with other people. The miracle is set in the region of the Decapolis, that is, in a completely pagan territory; thus, this deaf man who is brought before Jesus becomes the symbol of an unbeliever who completes a journey to faith. In effect, his deafness expresses the inability to hear and to understand, not just the words of man, but also the Word of God. And Saint Paul reminds us that “faith comes from what is heard” (Rom 10:17).

The first thing that Jesus does is take this man far from the crowd: He doesn’t want to publicize this deed he intends to carry out, but he also doesn’t want his word to be lost in the din of voices and the chatter of those around. The Word of God that Christ brings us needs silence to be welcomed as the Word that heals, that reconciles and reestablishes communication.

Then we are told about two gestures Jesus makes. He touches the ears and the tongue of the deaf man. To reestablish a relationship with this man whose communication is “impeded,” he first seeks to reestablish contact. But the miracle is a gift that comes from on high, which Jesus implores from the Father. That’s why he raises his eyes to the heavens and orders, “Be opened.” And the ears of the deaf man are opened, the knot of his tongue is untied and he begins to speak correctly (see v. 35).

The lesson we can take from this episode is that God is not closed in on himself, but instead he opens himself and places himself in communication with humanity. In his immense mercy, he overcomes the abyss of the infinite difference between him and us, and comes to meet us. To bring about this communication with man, God becomes man. It is not enough for him to speak to us through the law and the prophets, but instead he makes himself present in the person of his Son, the Word made flesh. Jesus is the great “bridge-builder” who builds in himself the great bridge of full communion with the Father.

But this Gospel speaks to us also about ourselves: Often we are drawn up and closed in on ourselves, and we create many inaccessible and inhospitable islands. Even the most basic human relationships can sometimes create realities incapable of reciprocal openness: the couple closed in, the family closed in, the group closed in, the parish closed in, the country closed in. And this is not from God! This is from us. This is our sin.

However, at the beginning of our Christian life, at baptism, it is precisely this gesture and word of Jesus that are present: “Ephphatha!” “Be opened!” And behold the miracle has been worked. We are healed of the deafness of selfishness and the impediment of being closed in on ourselves, and of sin, and we have been inserted into the great family of the Church. We can hear God who speaks to us and communicates his Word to those who have never before heard it, or to the one who has forgotten it and buried it in the thorns of the anxieties and the traps of the world.

Let us ask the Virgin Mary, a woman of listening and of joyful testimony, that she sustain us in the commitment to profess our faith and to communicate the wonders of the Lord to those we find along our way.


POPE FRANCIS

ANGELUS

Saint Peter’s Square, Sunday, 4 September 2016

Dear Brothers and Sisters,

As we prepare to conclude this celebration, I wish to greet and to thank all of you who have participated.

First of all the Missionaries of Charity, who are Mother Teresa’s spiritual family. May your holy Foundress always watch over your path and help you to always be faithful to God, to the Church and to the poor.

With grateful respect I greet the authorities present, in particular those from countries most linked to the figure of the new Saint, as well as the official Delegations and the numerous pilgrims who have come from these countries for this happy occasion. May God bless your nations.

I affectionately greet all of you, dear volunteers and people who carry out works of mercy. I entrust you to the protection of Mother Teresa: may she teach you to contemplate and adore Jesus Crucified every day in order to recognize him and serve him in our brothers in need. We ask this grace also for all those who are united with us by means of the media, in all parts of the world.

At this time I would like to draw attention to those people who place themselves at the service of others in difficult and dangerous environments. I am thinking especially of the many women religious who give their lives without holding back. Let us pray especially for the Spanish missionary nun, Sr Isabel, who was killed two days ago in the capital of Haiti, a country so tried, for which I hope for an end to such violent acts and that there will be greater security for all. Let us also remember other Sisters who recently have suffered violence in other countries.

Let us do so by turning in prayer to the Virgin Mary, Mother and Queen of all the saints.


HOLY MASS AND CANONIZATION OF
BLESSED MOTHER TERESA OF CALCUTTA

HOMILY OF POPE FRANCIS

Saint Peter’s Square, Sunday, 4 September 2016

“Who can learn the counsel of God?” (Wis 9:13). This question from the Book of Wisdom that we have just heard in the first reading suggests that our life is a mystery and that we do not possess the key to understanding it. There are always two protagonists in history: God and man. Our task is to perceive the call of God and then to do his will. But in order to do his will, we must ask ourselves, “What is God’s will in my life?”

We find the answer in the same passage of the Book of Wisdom: “People were taught what pleases you” (Wis 9:18). In order to ascertain the call of God, we must ask ourselves and understand what pleases God. On many occasions the prophets proclaimed what was pleasing to God. Their message found a wonderful synthesis in the words “I want mercy, not sacrifice” (Hos 6:6; Mt 9:13). God is pleased by every act of mercy, because in the brother or sister that we assist, we recognize the face of God which no one can see (see Jn 1:18). Each time we bend down to the needs of our brothers and sisters, we give Jesus something to eat and drink; we clothe, we help, and we visit the Son of God (see Mt 25:40). In a word, we touch the flesh of Christ.

We are thus called to translate into concrete acts that which we invoke in prayer and profess in faith. There is no alternative to charity: those who put themselves at the service of others, even when they don’t know it, are those who love God (see 1 Jn 3:16-18; Jas 2:14-18). The Christian life, however, is not merely extending a hand in times of need. If it is just this, it can be, certainly, a lovely expression of human solidarity which offers immediate benefits, but it is sterile because it lacks roots. The task which the Lord gives us, on the contrary, is the vocation to charity in which each of Christ’s disciples puts his or her entire life at his service, so to grow each day in love.

We heard in the Gospel, “Large crowds were travelling with Jesus” (Lk 14:25). Today, this “large crowd” is seen in the great number of volunteers who have come together for the Jubilee of Mercy. You are that crowd who follows the Master and who makes visible his concrete love for each person. I repeat to you the words of the Apostle Paul: “I have indeed received much joy and comfort from your love, because the hearts of the saints have been refreshed through you” (Philem 1:7). How many hearts have been comforted by volunteers! How many hands they have held; how many tears they have wiped away; how much love has been poured out in hidden, humble and selfless service! This praiseworthy service gives voice to the faith—it gives voice to the faith!—and expresses the mercy of the Father, who draws near to those in need.

Following Jesus is a serious task, and, at the same time, one filled with joy; it takes a certain daring and courage to recognize the divine Master in the poorest of the poor and those who are cast aside, and to give oneself in their service. In order to do so, volunteers, who out of love of Jesus serve the poor and the needy, do not expect any thanks or recompense; rather they renounce all this because they have discovered true love. And each one of us can say: “Just as the Lord has come to meet me and has stooped down to my level in my hour of need, so too do I go to meet him, bending low before those who have lost faith or who live as though God did not exist, before young people without values or ideals, before families in crisis, before the ill and the imprisoned, before refugees and immigrants, before the weak and defenseless in body and spirit, before abandoned children, before the elderly who are on their own. Wherever someone is reaching out, asking for a helping hand in order to get up, this is where our presence—and the presence of the Church which sustains and offers hope—must be.” And I do this, keeping alive the memory of those times when the Lord’s hand reached out to me when I was in need.

Mother Teresa, in all aspects of her life, was a generous dispenser of divine mercy, making herself available for everyone through her welcome and defense of human life, those unborn and those abandoned and discarded. She was committed to defending life, ceaselessly proclaiming that “the unborn are the weakest, the smallest, the most vulnerable.” She bowed down before those who were spent, left to die on the side of the road, seeing in them their God-given dignity; she made her voice heard before the powers of this world, so that they might recognize their guilt for the crime—the crimes!—of poverty they created. For Mother Teresa, mercy was the “salt” which gave flavor to her work, it was the “light” which shone in the darkness of the many who no longer had tears to shed for their poverty and suffering.

Her mission to the urban and existential peripheries remains for us today an eloquent witness to God’s closeness to the poorest of the poor. Today, I pass on this emblematic figure of womanhood and of consecrated life to the whole world of volunteers: may she be your model of holiness! I think, perhaps, we may have some difficult in calling her “Saint Teresa:” her holiness is so near to us, so tender and so fruitful that we continual to spontaneously call her “Mother Teresa.” May this tireless worker of mercy help us increasingly to understand that our only criterion for action is gratuitous love, free from every ideology and all obligations, offered freely to everyone without distinction of language, culture, race or religion. Mother Teresa loved to say, “Perhaps I don’t speak their language, but I can smile.” Let us carry her smile in our hearts and give it to those whom we meet along our journey, especially those who suffer. In this way, we will open up opportunities of joy and hope for our many brothers and sisters who are discouraged and who stand in need of understanding and tenderness.

© Copyright - Libreria Editrice Vaticana


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For reflections on the 23rd Sunday of Ordinary Time
 by Pope Benedict XVI,
please scroll down to the bottom of this page.


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