Jul 2, 2025 Written by 

Making way, not 'using'

"Service" and "gratuitousness" are the two key words around which Pope Francis built his meditation during Mass celebrated at Santa Marta on the morning of Tuesday, 11 June. These are the fundamental characteristics that must accompany Christians "along the way," said the Pontiff, along that path, that "journey" that always distinguishes life, "because a Christian cannot remain stationary."

The teaching comes directly from the Gospel: it is there that we find — as highlighted by the passage from Matthew proposed by the liturgy of the day (10:7-13) — Jesus' instructions to the apostles who are being sent out. A mission which, said the Pope, is also that of "the successors of the apostles" and of "every Christian, if sent". Therefore, first and foremost, "the Christian life is about moving forward, always. Not standing still." And in this journey, what does the Lord recommend to his followers? "Heal the sick, preach that the kingdom of heaven is near, raise the dead, cleanse the lepers, cast out demons." In other words, "a life of service."

This is the first fundamental point highlighted by the Pope: "Christian life is about serving." And it is very sad, he added, to see "Christians who, at the beginning of their conversion or their awareness of being Christians, serve, are open to serving, serve the people of God," and then, instead, "end up serving themselves. This hurts so much, so much to the people of God." The Christian vocation, therefore, is to 'serve' and never to 'use'.

Continuing his reflection, Francis then moved on to a concept that, he emphasised, "goes right to the heart of salvation: 'Freely you have received, freely give'. Christian life is a life of gratuitousness." From Jesus' recommendation to the apostles he sent out, it is clear that "salvation cannot be bought; salvation is given to us freely. God saved us, saves us freely. He does not make us pay'. This is, the Pope explained, a principle 'that God has used with us' and that we must use 'with others'. And it is 'one of the most beautiful things' to know 'that the Lord is full of gifts to give us' and that only one thing is asked of us: 'that our hearts be open'. As in the Lord's Prayer, where 'we pray, we open our hearts, so that this gratuitousness may come. There is no relationship with God outside of gratuitousness'.

Considering this cornerstone of Christian life, the Pontiff then highlighted some possible and dangerous misunderstandings. Thus, he said, "sometimes, when we need something spiritual or a grace, we say: 'Well, now I will fast, I will do penance, I will do a novena...'". All this is fine, but "let us be careful: this is not to 'pay' for grace, to 'buy' grace; this is to open your heart so that grace may come." Let us be clear, in fact: "Grace is free. All of God's gifts are free. The problem is that the heart shrinks, closes and is incapable of receiving so much love, so much free love." Therefore, "everything we do to obtain something, even a promise — 'If I have this, I will do that' — is to enlarge the heart, not to bargain with God... No. With God, there is no bargaining." With God, "only the language of love and of the Father and of gratuitousness" is valid.

And if this is true in our relationship with God, it is also true for Christians — 'Freely you have received, freely give' — and, Francis emphasised, especially for the 'pastors of the Church'. Grace "cannot be sold," he reiterated, adding: "It hurts so much when you find pastors who do business with God's grace: 'I will do this, but this costs so much, that costs so much...'. And God's grace remains there and salvation is a business." All this, he strongly reiterated, "is not the Lord. The Lord's grace is free and you must give it freely." Unfortunately, he explained, in the spiritual life there is "always the danger of slipping into payment, always, even when talking to the Lord, as if we wanted to give the Lord a bribe." But the relationship with the Lord cannot go down "that road."

Therefore, the Pope reiterated, no to dynamics such as, 'Lord, if you do this for me, I will give you that'; but, if necessary, yes to a promise that with it one's heart will be enlarged 'to receive' what 'is free for us'. And "this relationship of gratuitousness with God is what will then help us to have it with others, both in Christian witness and in Christian service and in the pastoral life of those who are shepherds of God's people."

'Along the way': this is how the Pope summed up his reasoning at the end of his homily. 'Christian life,' he said, 'is about going. Preach, serve, do not 'make use of'. Serve and give freely what you have received freely'. And he concluded: "May our life of holiness be this opening of the heart, so that God's gratuitousness, God's graces that are there, free, that He wants to give, may reach our hearts."

[Pope Francis, St. Martha, in L'Osservatore Romano, 11 June 2019]

101 Last modified on Wednesday, 02 July 2025 04:22
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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While the various currents of human thought both in the past and at the present have tended and still tend to separate theocentrism and anthropocentrism, and even to set them in opposition to each other, the Church, following Christ, seeks to link them up in human history, in a deep and organic way [Dives in Misericordia n.1]
Mentre le varie correnti del pensiero umano nel passato e nel presente sono state e continuano ad essere propense a dividere e perfino a contrapporre il teocentrismo e l'antropocentrismo, la Chiesa invece, seguendo il Cristo, cerca di congiungerli nella storia dell'uomo in maniera organica e profonda [Dives in Misericordia n.1]
Jesus, however, reverses the question — which stresses quantity, that is: “are they few?...” — and instead places the question in the context of responsibility, inviting us to make good use of the present (Pope Francis)
Gesù però capovolge la domanda – che punta più sulla quantità, cioè “sono pochi?...” – e invece colloca la risposta sul piano della responsabilità, invitandoci a usare bene il tempo presente (Papa Francesco)
The Lord Jesus presented himself to the world as a servant, completely stripping himself and lowering himself to give on the Cross the most eloquent lesson of humility and love (Pope Benedict)
Il Signore Gesù si è presentato al mondo come servo, spogliando totalmente se stesso e abbassandosi fino a dare sulla croce la più eloquente lezione di umiltà e di amore (Papa Benedetto)
More than 600 precepts are mentioned in the Law of Moses. How should the great commandment be distinguished among these? (Pope Francis)
Nella Legge di Mosè sono menzionati oltre seicento precetti. Come distinguere, tra tutti questi, il grande comandamento? (Papa Francesco)
The invitation has three characteristics: freely offered, breadth and universality. Many people were invited, but something surprising happened: none of the intended guests came to take part in the feast, saying they had other things to do; indeed, some were even indifferent, impertinent, even annoyed (Pope Francis)
L’invito ha tre caratteristiche: la gratuità, la larghezza, l’universalità. Gli invitati sono tanti, ma avviene qualcosa di sorprendente: nessuno dei prescelti accetta di prendere parte alla festa, dicono che hanno altro da fare; anzi alcuni mostrano indifferenza, estraneità, perfino fastidio (Papa Francesco)
Those who are considered the "last", if they accept, become the "first", whereas the "first" can risk becoming the "last" (Pope Benedict)
Proprio quelli che sono considerati "ultimi", se lo accettano, diventano "primi", mentre i "primi" possono rischiare di finire "ultimi" (Papa Benedetto)
St Clement of Alexandria commented: “Let [the parable] teach the prosperous that they are not to neglect their own salvation, as if they had been already foredoomed, nor, on the other hand, to cast wealth into the sea, or condemn it as a traitor and an enemy to life, but learn in what way and how to use wealth and obtain life” (Who is the Rich Man That Shall Be Saved, 27, 1-2) [Pope Benedict]
Così commenta San Clemente di Alessandria: «La parabola insegni ai ricchi che non devono trascurare la loro salvezza come se fossero già condannati, né devono buttare a mare la ricchezza né condannarla come insidiosa e ostile alla vita, ma devono imparare in quale modo usare la ricchezza e procurarsi la vita» (Quale ricco si salverà?, 27, 1-2) [Papa Benedetto]

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