Archive for January, 2009
Holy See Aide’s Homily in Vienna
“Forgiveness Is Humankind’s Deepest Need”
VIENNA, Austria, OCT. 4, 2007 (Zenit.org).- Here is the Sept. 15 homily preached by Archbishop Dominique Mamberti at a Mass marking the occasion of the annual General Conference of the International Atomic Energy Agency.
Since 1957, the Holy See’s permanent mission to Vienna has organized a Mass for the ambassadors and delegates accredited to the Vienna-based international organization, and for officials of the agency.
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I, too, would like to extend a warm welcome to all of you participating in the celebration of Mass this afternoon. I greet the officials and representatives of the International Atomic Energy Agency, as well as those of the other International Organizations in Vienna and the OSCE, and to the members of the diplomatic corps accredited to those organizations. My greetings extend to the pastor and people of St. Elisabeth’s Church as well.
For many years now, the Permanent Mission of the Holy See has organized this Mass on the vigil of the General Conference of the IAEA. The Holy See, fully approving the goals of this organization, is a member of it since its founding and continues to support its activity. I will have more to say on this during my formal intervention during the General Conference. This evening, however, I want to share with you some reflections on the Scriptures we have just heard and to suggest some ways in which those Scriptures might come alive in our daily lives.
With good reason, someone has said that humankind’s deepest need and highest achievement is forgiveness. Today’s excerpt from the second book of the Bible, Exodus, speaks of one incident of a provoked God forgiving his people.
Throughout the Exodus from Egypt, God’s people complained. Now, while Moses was on Mount Sinai, they complained that Moses had abandoned them, so they molded the golden calf-idol. God announced that he would destroy the people for this, as so Moses appealed to him to forgive. Because of God’s loving kindness for his people, he forgave. So what began as a story of a people’s sinfulness really became a story of God’s forgiveness.
God’s forgiveness on Mount Sinai foreshadowed what Jesus would do and teach. Today’s portion of St. Luke’s Gospel begins with the Pharisee’s complaint that Jesus was eating with sinners. These people would never make the guest list at formal diplomatic banquets or appear in newspapers’ society pages. To counter the Pharisees, Jesus told three stories about God reaching out about forgiveness.
Because the three stories are of the lost — the lost sheep, the lost coin, and the lost son — some call this section the “Lost and Found Department.” It should more properly be called “God’s Joy in Forgiving Sinners.” Jesus’ three stories have as their essential purpose the revelation that God’s love is broader and deeper than people’s love, and can forgive even when people would refuse to do so.
Allow me to concentrate on the last of these three stories, often called the “Parable of the Prodigal Son.” It might be better called the “Story of the Prodigal Father” — for “prodigal” means spendthrift, and when we think about it we see that it is indeed the father who is spendthrift, lavishing his love, welcome and forgiveness. In fact, the English writer, Charles Dickens, once referred to this parable as the “most beautiful story ever told.”
It’s been said that the ingratitude of a child is more hurtful to a parent than the assassination attempt of a servant. What concerned this father most was that, whether he complied with his young son’s heartless and callous request for his inheritance or not, he was going to lose his child.
Eventually, the son’s misery brought him to his senses. Here he was, in a pigsty, envying the food of an animal that was itself not fit to be food. He had hit rock bottom. He had reached the first stage of seeking forgiveness. He determined, however selfishly, to do what we sang in today’s responsorial psalm: He would arise and go to his father.
The Father’s options with his returning son were many: He could scold him, or demand an apology, or be condescendingly accepting, or disown him. Or he could demand that the son make restitution by working as a hired hand.
But the Father chose forgiveness.
Now there are many ways of forgiving. It’s often done reluctantly, holding back, conveying continuing guilt to the recipient. Sometimes forgiveness is done as a favor. Worse, at times the forgiver, in a form of blackmail, implies that the other’s sin will still in some way be held over him. With this father, though, the forgiveness was total, offering to treat the son’s sins as though they had never happened. And it was joyous.
Whereas the father had interrupted the younger son’s prepared confession out of love, the elder son in turn interrupted the father’s expression of forgiveness because of small-spiritedness. The elder brother showed meanness of speech in referring to his brother as “your son” rather than as “my brother.” He alleged without evidence that the younger brother had swallowed up the father’s property with prostitutes. This is the kind of rash judgment in which the self-righteous often indulge. The father’s answer was heart-rending: “My son, everything I have is yours.”
The story of the Prodigal Son actually has no ending. We don’t know whether the elder brother goes into the house to join in the celebration, or whether he nurses his self-righteousness outside. There’s no ending because it’s not just a story: It’s a challenge to each one of us. What would you do? Would you go in or stay outside?
Remembering that forgiveness is humankind’s deepest need and highest achievement, let’s look into the concealed places where lost people tend to hide, and contribute to the healing forgiveness that we and our world so greatly crave.
Papal Homily in Velletri
VATICAN CITY, OCT. 3, 2007 (Zenit.org).- Here is a Vatican translation of Benedict XVI’s Sept. 23 homily during his visit to the Diocese of Velletri-Segni.
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PASTORAL VISIT OF HIS HOLINESS BENEDICT XVI
TO THE SUBURBICARIAN DIOCESE OF VELLETRI-SEGNI
HOMILY OF HIS HOLINESS BENEDICT XVI
St Clement’s Square
Sunday, 23 September 2007
Dear Brothers and Sisters,
I willingly return among you to preside at this solemn Eucharistic celebration, responding to one of your repeated invitations. I have come back with joy to meet your diocesan community, which for several years has been mine, too, in a special way, and is always dear to me. I greet you all with affection. In the first place, I greet Cardinal Francis Arinze who has succeeded me as titular Cardinal of this Diocese; I greet your Pastor, dear Bishop Vincenzo Apicella, whom I thank for his beautiful words of welcome with which he has desired to greet me in your name. I greet the other Bishops, priests and men and women religious, the pastoral workers, young people and all who are actively involved in parishes, movements, associations and the various diocesan activities. I greet the Commissioner of the Prefecture of Velletri-Segni and the other civil and military Authorities who honour us with their presence. I greet all those who have come from other places, in particular from Bavaria, from Germany, to join us on this festive day. Bonds of friendship bind my native Land to yours, as is testified by the bronze pillar presented to me in Marktl am Inn in September last year on the occasion of my Apostolic Visit to Germany. As has been said, 100 municipalities of Bavaria have recently given me, as it were, a “twin” of that pillar which will be set up here in Velletri as a further sign of my affection and goodwill. It will be the sign of my spiritual presence among you. In this regard, I would like to thank the donors, the sculptor and the mayors whom I see present here with numerous friends. I thank you all!
Dear brothers and sisters, I know that you have prepared for my Visit today with an intense spiritual itinerary, adopting a very important verse of John’s First Letter as your motto: “We know and believe the love God has for us” (4: 16). Deus caritas est, God is love: my first Encyclical begins with these words that concern the core of our faith: the Christian image of God and the consequent image of man and his journey. I rejoice that you have chosen these very words to guide you on the spiritual and pastoral journey of the Diocese: “We know and believe the love God has for us”. We have believed in love: this is the essence of Christianity. Therefore, our liturgical assembly today must focus on this essential truth, on the love of God, capable of impressing an absolutely new orientation and value on human life. Love is the essence of Christianity, which makes the believer and the Christian community a leaven of hope and peace in every environment and especially attentive to the needs of the poor and needy. This is our common mission: to be a leaven of hope and peace because we believe in love. Love makes the Church live, and since it is eternal it makes her live for ever, to the end of time.
Last Sunday, St Luke the Evangelist, who was more concerned than others to show Jesus’ love for the poor, offered us various ideas for reflection on the danger of an excessive attachment to money, to material goods and to all that prevents us from living to the full our vocation to love God and neighbour. Today too, through a parable that inspires in us a certain surprise since it speaks of a dishonest steward who is praised (cf. Lk 16: 1-13), a close look reveals that here the Lord has reserved a serious and particularly salutary teaching for us. As always, the Lord draws inspiration from the events of daily life: he tells of a steward who is on the point of being dismissed for dishonest management of his master’s affairs and who, to assure a future for himself, cunningly seeks to come to an arrangement with his master’s debtors. He is undoubtedly dishonest but clever: the Gospel does not present him to us as a model to follow in his dishonesty, but rather as an example to be imitated for his farsighted guile. The short parable ends, in fact, with these words: “The master commended the dishonest steward for his prudence” (Lk 16: 8).
But what does Jesus wish to tell us with this parable? And with its surprising conclusion? The Evangelist follows the parable of the dishonest steward with a short series of sayings and recommendations on the relationship we must have with money and the goods of this earth. These short sentences are an invitation to a choice that presupposes a radical decision, a constant inner tension. Life is truly always a choice: between honesty and dishonesty, between fidelity and infidelity, between selfishness and altruism, between good and evil. The conclusion of this Gospel passage is incisive and peremptory: “No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other”. Ultimately, Jesus says, “You cannot serve God and mammon” (Lk 16: 13). Mammon is a term of Phoenician origin that calls to mind economic security and success in business; we might say that riches are shown as the idol to which everything is sacrificed in order to attain one’s own material success; hence, this economic success becomes a person’s true god. As a result, it is necessary to make a fundamental decision between God and mammon, it is necessary to choose between the logic of profit as the ultimate criterion for our action, and the logic of sharing and solidarity. If the logic of profit prevails, it widens the gap between the poor and the rich, as well as increasing the ruinous exploitation of the planet. On the other hand, when the logic of sharing and solidarity prevails, it is possible to correct the course and direct it to a fair development for the common good of all. Basically, it is a matter of choosing between selfishness and love, between justice and dishonesty and ultimately, between God and Satan. If loving Christ and one’s brethren is not to be considered as something incidental and superficial but, rather, the true and ultimate purpose of our whole existence, it will be necessary to know how to make basic choices, to be prepared to make radical renouncements, if necessary even to the point of martyrdom. Today, as yesterday, Christian life demands the courage to go against the tide, to love like Jesus, who even went so far as to sacrifice himself on the Cross.
We could then say, paraphrasing one of St Augustine’s thoughts, that through earthly riches we must procure for ourselves those true and eternal riches: indeed, if people exist who are prepared to resort to every type of dishonesty to assure themselves an always unpredictable material well-being, how much more concerned we Christians must be to provide for our eternal happiness with the goods of this earth (cf. Discourses, 359, 10). Now, the only way of bringing our personal talents and abilities and the riches we possess to fruition for eternity is to share them with our brethren, thereby showing that we are good stewards of what God entrusts to us. Jesus said: “He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much” (Lk 16: 10).
Today, in the First Reading, the Prophet Amos speaks of the same fundamental decision to be made day by day. Using strong words, he stigmatizes a lifestyle typical of those who allow themselves to be absorbed by a selfish quest for profit in every possible form and which is expressed in the thirst for gain, contempt for the poor and their exploitation, to one’s own advantage (cf. Am 8: 5). The Christian must energetically reject all this, opening his heart on the contrary to sentiments of authentic generosity. It must be generosity which, as the Apostle Paul exhorts in the Second Reading, is expressed in sincere love for all and is manifested in prayer. Actually, praying for others is a great act of charity. The Apostle invites us in the first place to pray for those who have tasks of responsibility in the civil community because, he explains, if they aspire to do good, positive consequences derive from their decisions, assuring peace and “a quiet and peaceable life, godly and respectful in every way” (I Tm 2: 2). Thus, may our prayer never be lacking, a spiritual contribution to building an Ecclesial Community that is faithful to Christ and to the construction of a society in which there is greater justice and solidarity.
Dear brothers and sisters, let us pray in particular that your diocesan community, which is undergoing a series of transformations due to the transfer of many young families from Rome to the development of the “service sector” and to the settlement of many immigrants in historical centres, may lead to an increasingly organic and shared pastoral action, following the instructions that your Bishop continues to give you with outstanding pastoral sensitivity. His Pastoral Letter of last December proved more timely than ever in this regard, with the invitation to listen with attention and perseverance to God’s Word, to the teachings of the Second Vatican Council and to the Church’s Magisterium. Let us place your every intention and pastoral project in the hands of Our Lady of Grace, whose image is preserved and venerated in your beautiful Cathedral. May Mary’s maternal protection accompany the journey of you who are present here and all those who have been unable to participate in our Eucharistic celebration today. May the Holy Virgin watch over the sick, the elderly, children, everyone who feels lonely or neglected or who is in particular need. May Mary deliver us from the greed for riches and ensure that in raising to Heaven hands that are free and pure, we may glorify God with our whole life (cf. Collect). Amen!
Homily From Red Mass in Washington
WASHINGTON, D.C., OCT. 1, 2007 (Zenit.org).- Here are Milwaukee Archbishop Timothy Dolan’s homily notes for the annual Red Mass held Sunday at the Cathedral of St. Matthew the Apostle in the capital of the United States. Six of the nine Supreme Court justices attended the Mass.
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September 30, 2007
Readings from Scripture:
1 John 4: 11-16
John 14: 23-29
Summer, 2002, and I have the joy of being with over a million young people from around the globe, and with Pope John Paul II, at World Youth Day in Toronto.
These World Youth Days are glorious events, filled with prayer, song, religious formation, sharing of faith, the Eucharist, the sacrament of penance, a lot of just plain fun … and, of course, the presence of the Pope.
It’s the last full day, and, as other bishops, I gather at a parish church in suburban Toronto with about four hundred young people from English-speaking countries, to give my teaching. We bishops were encouraged to then “open-the-floor” and allow any of our young people to give public testimony about any graces they may have received during the World Youth Days. After a pause, a young woman from the back-corner approaches the microphone.
“World Youth Day saved my life,” she begins. She sure has our attention. “I am twenty-four years old, and have been living on the streets since I was fifteen. I’ve become an alcoholic, and a heroin addict” — here she rolls up the sleeves of her blouse to reveal bruises and scabs from the needles — “and a prostitute to support my habit. I’m dying, and I was about ready to end it all.
The kids from my parish youth group, who have always been nice to me, took me in and cleaned me up, and invited me to come to Toronto with them for World Youth Day.
And here I’ve met an old man who has changed my life. This old man told me he loved me. Oh, a lot of old men tell me they love me, for fifteen minutes. This old man meant it. He told me God loved me, and that I’m actually God’s work of art. He told me that the God who made all the stars actually knows my name. He told me God enjoys me so much He wants me to spend eternity with Him, and that He sent His Son, Jesus, to help me get there. This old man told me I actually share God’s own life deep inside of me. This old man makes sense. This old man got through to me. I now want to live.”
The “old man” of course, was the Venerable Servant of God, John Paul the Great.
Ideas have consequences, don’t they? Convictions have corollaries. And God’s Word today, from Genesis and St. John, enchants us with one of the most profound ideas, one of the most noble convictions, of all: that we are made in God’s image and likeness, that God actually abides in us, and we in Him, that deep in our being is the very breath of the divine.
I suggest that anyone who thinks this grand idea, this conviction, this doctrine, to be of no consequence might get in touch with that young woman from Toronto.
This stunning belief — that we actually hold in our heart the spark of the divine — while dramatic in Jewish and Christian revelation, is also part of other great world creeds.
As a matter of fact, this gripping conviction, while explicit in revealed religion, is really evident in the very nature of man. So we have the towering intellects of civilization, philosophers such as Plato, Aristotle, Seneca and Cicero, themselves unaware of the God of Abraham, the Father of Jesus, still write convincingly that human beings hold within them the light of eternity, a destiny beyond this life, a supernatural brand-mark, an exalted identity which elevates them qualitatively above the rest of creation. True, they never viewed Michelangelo’s Sistine ceiling, depicting creation, but they would sure nod in agreement at the inspired words of Genesis in this morning’s first Scripture reading,
“God created man in the image of Himself, in the image of God He created man, male and female He created them … and God saw that this was good.”
And they would beam at the chant of the psalmist,
“What is man that you should spare even a thought for him,
the son of Man that you should care for him?
Yet, you have made him little less than a god,
You have crowned him with glory and splendor.”
This noble tenet — that human nature reflects God’s own nature, that God looks at us and smiles with delight, that a human being shares in God’s own life and is destined for eternity — this soaring conviction which resonates in the human heart, that was made explicit in God’s Word, which animated the thinking of our most normative philosophers, and is a constant of Judeo-Christian humanism, this grand idea has particularly cogent consequences for the Republic we call home, for the country we love.
We citizens of the United States of America are so gratefully and humbly aware that our country was founded on this very conviction, that part of our birthright, as Ronald Reagan would often quote John Winthrop, is “to be a city set on a hill,” where respect for the pinnacle of God’s creation, the human being, would be the premier characteristic.
Without arrogance, but with more a sense of challenge, John Adams would write, “I always consider the settlement of America with reverence and wonder, as the opening of a grand scene and design in Providence,” or, as he penned on the eve of the revolution, “Let us see delineated before us the true map of man. Let us hear the dignity of his nature, and the noble rank he holds among the works of God.”
Yes, our second president expressed it well: “The true map of man,” a map engraved in human reason and natural law, a map showing the terrain of a person reflecting the divine, hosting the indwelling of God, possessing by his very nature certain rights our Declaration of Independence calls inalienable, a map whose paths can only be walked with a reverence for life, a respect for others, a grasp of virtue, and a responsible civility. It is a cherished part of our American heritage, then, to rejoice in a mutually enriching alliance between religion, morality, and democracy, since, as de Tocqueville observed, “Respect for the laws of God and man is the best way of remaining free, and liberty is the best means of remaining upright and religious.” No wonder the bishops of the Catholic Church of the United States, meeting in council in Baltimore in 1884, could write, “We consider the establishment of our nation, the shaping of its liberties and laws, as a work of special Providence, its framers building better than they knew, the Almighty’s hand guiding them.”
Listen to what Pope John Paul II had to say about this American experiment, establishing a Republic based upon support for the human rights innate in one made in God’s image and likeness:
The Founding Fathers of the United States asserted their claim to freedom and independence on the basis of certain “self-evident” truths about the human person, truths which could be discerned in human nature built into it by “nature’s God.” Thus they meant to bring into being … a great experiment in what George Washington called “ordered liberty.”
… [T]he continuing success of American democracy depends on the degree to which each new generation … makes it’s own the moral truths on which the Founding Fathers staked the future of your Republic.
Yes, “ideas have consequences,” and perhaps a way to view our participation in this annual Red Mass in our nation’s capital is as our humble prayer for the red-hot fire of the Holy Spirit, bringing the jurists, legislators, and executives of our government the wisdom to recognize that we are indeed made in God’s image, that deep in our being is the life of God, and then to give them the courage to judge, legislate, and administer based on the consequences of that conviction: the innate dignity and inviolability of every human life, and the cultivation of a society of virtue to support that belief.
As I say to young people being confirmed, think how differently you would treat yourselves — always with dignity and respect — if you believed you were a vessel of the divine, and think how you would treat others if you held that they were, too.
That’s the grand American project: to live out the consequences of such an exalted Judeo-Christian humanism. As Emerson suggested, “Let not man so much guard his dignity, as let his dignity guide him.”
So this soaring idea has consequences, and has throughout our history: in the quest for independence itself, in the formation of a Republic, in abolition and civil rights, in the waging of war and promotion of peace, in care for the other, in the strengthening of marriage and family, and in the promotion of a culture of life.
Maybe we’re here because we realistically acknowledge that, in a world where we’re tempted to act like animals instead of like God’s icon, in a culture where life itself can be treated as a commodity, seen as a means to an end, or as an inconvenience when tiny or infirm, in a society where rights are reduced to whatever we have the urge to do instead of what we ought to do in a civil society, we need all the wisdom and fortitude God can give us, as civic leaders, magistrates, as ordinary citizens, to achieve, as Cardinal James Gibbons exhorted, “liberty without license, authority without despotism.”
Our prayer this morning is then not all that different from the one John Carroll, our first bishop, wrote for Catholic American’s to pray for their civil leaders:
We pray Thee, O almighty and eternal God! Who through Jesus Christ hast revealed Thy glory to all nations …
We pray Thee, O God of might, wisdom, and justice! Through Whom authority is rightly administered, laws are enacted, and judgment decreed, assist with Thy holy spirit of counsel and fortitude the President of the United States, that his administration may be conducted in righteousness, and be eminently useful to Thy people over whom he presides; by encouraging due respect for virtue and religion; by a faithful execution of the laws in justice and mercy; and by restraining vice and immorality. Let the light of Thy divine wisdom direct the deliberations of Congress, and shine forth in all the proceedings and laws framed for our rule and government, so that they may tend to the preservation of peace, the promotion of national happiness, the increase of industry, sobriety, and useful knowledge; and may perpetuate to us the blessing of equal liberty.
We pray for all judges, magistrates, and other officers who are appointed to guard our political welfare, that they maybe enabled, by Thy powerful protection, to discharge the duties of their respective stations with honesty and ability.
We recommend likewise, to Thy unbounded mercy, all our brethren and fellow citizens throughout the United States, that they may be blessed in the knowledge and sanctified in the observance of Thy most holy law; that they may be preserved in union, and in that peace which the world can not give; and after enjoying the blessings of this life, be admitted to those which are eternal. Through Christ, Our Lord. Amen
Pope’s Homily in Velletri
VELLETRI, Italy, SEPT. 23, 2007, (Zenit.org).- Here is a translation of the homily Benedict XVI gave this morning during a Mass celebrated in the plaza of the Cathedral of San Clement, on the occasion of the Pope’s brief pastoral visit to the suburbicarian Diocese of Velletri-Segni, some 25 miles southeast of Rome.
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Dear brothers and sisters!
I have returned with great pleasure in your midst to preside over this solemn Eucharistic celebration, in response to you repeated invitations. I return with joy to meet your diocesan community, which for many years was also mine in a special way, and which is still very dear to me today. I greet you all with great affection. First of all I would like to greet Cardinal Francis Arinze, who succeeded me as titular cardinal of this diocese; I greet your pastor, Monsignor Vincenzo Apicella, whom I would like to thank for the courteous words of welcome with which he welcomed me in your name.
I greet the other bishops, priests, men and women religious, and pastoral workers, the youth and all those at work in parishes, movements, associations and various diocesan activities. I greet the prefectorial commissioner of Velletri, the mayors of towns of the Diocese of Velletri-Segni and the other civil and military authorities, who honor us with their presence.
I also greet all those who have come from other places, Germany in particular, to unite themselves to us in this day of celebration. Bonds of friendship link my native land to yours: This bronze column from Marktl am Inn, given to me in September last year in honor of my apostolic trip to Germany, is a testimony of that, and I wished it to remain here, as a further sign of my affection and my goodwill.
I know you have prepared for my visit here today with an intense spiritual journey, adopting as the motto a meaningful verse from the First Letter of John: “So we know and believe in the love that God has for us” (4:16). “Deus Caritas East,” God is love: My first encyclical begins with these words, which pertain to the core of our faith –the Christian image of God and the resulting image of man and his journey.
I rejoice in the fact that you have chosen as your guide for the diocese’s spiritual and pastoral journey this very expression: “We have known the love that God has for us and we have believed.” Today’s liturgy cannot but focus on this essential truth, on the love of God, able to impress upon human existence an absolutely new orientation and value. Love is the essence of Christianity, which renders the believer and the Christian community yeast of hope and peace in every situation, especially attentive to the necessities of the poor and needy. Love brings the Church into existence.
For the past few Sundays, St. Luke, the Gospel writer who more than the others is concerned to show the love Jesus has for the poor, he offered different ideas for reflection on the dangers of an excessive attachment to money, to material goods and to all that impedes us from loving the fullness of our vocation to love God and our brethren. Also today, through the parable that provokes a certain wonder in us because it speaks of a dishonest manager who ends up being praised (cf. Luke 16:1-13), and the Lord is offering is a salutary teaching. As he often does, he draws from current events: He speaks about a manager on the verge of being fired for his dishonest management of the affairs of his master and, to guarantee his own future, he tries to slyly come to agreements with his debtors. He is dishonest, but astute: The Gospel does not present him as a model to follow in his dishonesty, but as an example to imitate for his cautious craftiness. In fact, the brief parable ends with these words: “The master praised the unrighteous manager because he had acted shrewdly.”
What does Jesus want to say to us? The Evangelist follows the parable of the unfaithful steward with a brief series of sayings and admonitions about the relationship we should have with money and the goods of this earth. Brief phrases that invite us to a choice that presupposes a radical decision, a constant interior tension. Life is in truth always a choice: between honesty and dishonesty, between faithfulness and unfaithfulness, between egoism and altruism, between good and evil. The conclusion of the Gospel selection is incisive and authoritative: “No servant can serve two masters; for either he will hate one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon” (Luke 16:13).
Mammon is the original Phoenician term that evokes economic security and success in business; we could say that in wealth is found the idol in which one sacrifices everything to reach personal success. Therefore a fundamental decision is necessary — the choice between the logic of profit as the ultimate criteria of our action and the logic of sharing and solidarity. The logic of profit, if it prevails, increases not only the disproportion between poor and rich, but also the devastating exploitation of the planet.
When, on the other hand, the logic of sharing and solidarity prevails, it is possible to correct the course of action and orient it toward proportional development, for the common good of all. In the end it is a decision between egoism and love, between justice and dishonesty, and a final choice between God and Satan. If loving Christ and our brethren is not considered as something accessorial and superficial, but moreover the true and final scope of our existence, we must know how to make fundamental choices, to be open to radical renunciations, even martyrdom if necessary. Today, like yesterday, the Christian life demands courage to go against the tide, to love as Jesus did, who ended up sacrificing himself on the cross.
We can say therefore, paraphrasing St. Augustine, that through earthly riches we should obtain those that are true and eternal: If in fact there are people who are ready for any kind of dishonest action to ensure material well-being, which isn’t sure, how much more we Christians must try to provide for our eternal happiness with the goods of this earth (cf. “Discourses” 359:10). Now, the only way our personal gifts and abilities will be fruitful along with the wealth we possess is to share them with our brethren, showing ourselves to be good stewards of what God has entrusted to us. Jesus says: “Whoever is faithful in little, is faithful also in much; and he who is dishonest in little will be dishonest also in much” (Luke 16:10-11).
The prophet Amos speaks about this fundamental choice to be performed day after day in today’s first reading. With strong words, he stigmatizes a typical style of life of someone who lets themselves be drawn in by a selfish search for profit in every possible way and is transformed into a thirst for gain, a contempt for the poor and in exploitation of the poor for their own advantage (cf. Amos 4:5). The Christian must energetically reject all of this, opening his heart, on the contrary, to feelings of authentic generosity. A generosity that, as St. Paul tells us in today’s second reading, is expressed in a sincere love for all and is manifested in the first place in prayer. A grand gesture of charity is to pray for others.
The Apostle invites us first of all to pray for those who carry out tasks of responsibility in the civil community, because — he explains — from their decisions, if they tend toward the common good, result in positive consequences, ensuring peace and “a calm and tranquil life with piety and dignity” for all (1 Timothy 2:2). Our prayer is just as valuable, a spiritual support for the edification of an ecclesial community faithful to Christ and to the construction of a more just and supportive society.
Dear brothers and sisters, let us pray, in a special way so that your diocesan community, that is undergoing a series of transformations, because of the transfer of many young families out of Rome, the development of the service industry and the arrival of many immigrants in town centers, may lead to an ever increasingly organic and shared pastoral action, following the indications that your bishop is offering with outstanding pastoral sensitivity.
To this end, his pastoral letter of last December proved to be very opportune with an invitation to attentive and persevering listening to God’s word, to the teachings of the Second Vatican Council and the magisterium of the Church.
We place in the Madonna of Grace’s hands, whose image is kept and venerated in this your beautiful cathedral, all of your intentions and pastoral projects. May the maternal protection of Mary accompany the journey of all of you present here and of those who were unable to participate in today’s Eucharistic celebration. In a special way, may the Holy Virgin watch over the sick, the elderly, the children and anyone who feels alone or abandoned or is in particular need. Free us Mary from the greed of wealth, and make it so that lifting our free and pure hands, we can give glory to God with our life (cf. Offertory Prayer). Amen!