Advent: Coming, Prayer and turning, amidst the roar of the waves.

The reinterpretation of the liturgical colour purple

 

(Lk 21:25-28.34-36)

 

 

"Jerusalem will be trodden down": twilight and hopes

 

Placing oneself in the "astral" upheavals

(Lk 21:20-28)

 

"And there will be signs in the sun and in the moon and in the stars, and on earth distress of nations in bewilderment by the roaring of the sea and the waves" (v.25).

 

"In these years, the daily reality of our century, tormented already at the dawning of a new millennium, bears the hopes of humanity. The historical process of inculturation of the Gospel and evangelisation of cultures is far from having exhausted all its latent energies. The eternal newness of the Gospel encounters the emergence of cultures in genesis or undergoing renewal. The emergence of new cultures clearly appeals to the courage and intelligence of all believers and all people of goodwill. Social and cultural transformations, political upheavals, ideological ferment, religious restlessness, ethical research, it is a whole world in gestation that aspires to find form and orientation, organic synthesis and a new prophetic season. We know how to draw new answers from the treasury of our hope.

Faced with socio-political imbalances, with scientific discoveries that are not fully controlled, with technical inventions of unprecedented magnitude, mankind remains confusedly the twilight of old ideologies and the wear and tear of old systems. New peoples provoke the old societies, as if to awaken them from their laxity. Young people in search of ideals aspire to give meaning to the human adventure. Neither drugs, violence, permissiveness nor nihilism can fill the void of existence. Minds and hearts are searching for the light that illuminates and the love that warms. Our age reveals to us in the void the spiritual hunger and immense hope of consciences".

[Pope John Paul II, Address to the Pontifical Council for Culture 13 January 1986].

 

At the time of Jesus the eternal city was self-destructing, but the distance between heaven and earth was thinning.

Living Word and ecclesial meditation.

Today, too, we experience reversals: suddenly the fulfilling centre becomes shabby periphery, and vice versa.

And in all walks of life, everyone aspires, tries, explores, migrates, wants to live completely; they are no longer content with the conditions of departure.

Disquiet also spreads to the religious institution, which seemed fixed, certain, eternal, immutable.

Recently, the Pontiff himself spoke of internal 'degeneration'.

How can this be explained? What is the trauma aimed at? And the resulting fall in faith?

On the contrary, what matters about the crisis is precisely in the inner states it activates - despite external perceptions of loss.

We have to disengage ourselves from apparent causes, to enter the depths of the spaces we feel violated.

That pain is part of ourselves, part of the journey of Faith.

By recognising and welcoming it as an intimate vein, a genuine side of being that belongs to us, we regain integrity; we can start again.

 

The authentic Church thinks about the meaning of the journey... also of the whole of history.

It reflects in particular on the unravelling of the holy city and the instability of its cosmos - that of the venerable hierarchies: what was on high now falls ruinously.

The old land of 'promise' is suddenly strewn with ruins: its seemed a heavenly time, passed off as divine; instead, it was a moment, perhaps largely earthly.

On the rubble looms the end of the ancient order, shattered in its archaic prestige and order itself.

As Pope Francis [for example] declared: 'In a Church for the poor, more missionary, there is no room for those who enrich themselves or their magic circle by unworthily wearing the cassock'.

 

The new world will have overturned hierarchies (vv.25-26) and is already causing the crumbling of the pedestals of political, pious and social mythology that have been revealed as earthly.

They have exhausted their useless appeal; they have run out of time. This while a 'wonderful people follow Jesus Christ'.

 

First the obsession with sin, awe and inadequacy preached to all, and the dehumanising, barren steppes produced by civil, military and religious power.

Bitter fruits generated by chosen powers, by worldly princelings, by the stars that seemed celestial [sun, moon, stars and powers that have always towered above humanity: vv.25-26].

The veil has been removed from their teachings: they were not at all angelic, but of this world.

They had partial, purely temporal agendas. They did not form the whole of life.

And here at last is the beginning of a new Kingdom, which is inaugurated in the aspect of a Son, of a Friend with the heart of a man and not of a beast (cf. Dn 7:2-14).

 

A sense of death lurks at the bottom of institutional history, but it is here that the soul is liberated and sublimated.

A new Calling stirs the personal conscience and supplants the ancient principalities. Social summits that laid down the law and controlled everything, oppressing and crushing every new expression of life that rose from below.

Conversely, the Vocation by Name offers the harmony and fraternity of the original Design, conceived as a nuptial feast.

Truths still established will instead be (finally) measured by a saving Presence.

"Flesh" like us and "Rock" like God.

 

A challenging Grace is rising over the supposed catastrophe, an inexorable stage for the establishment of a whole new Fraternity - and the appearance of a new Creation.

Thus, ruin and destruction will turn into high consciousness; exodus, joy of transformation, sense of freedom.

Childlike hope that recomposes the fear of those who thought the Solemn Religion and the sublime enthroned Talar authorities as a safe fortress.

 

The task of the new communities in Christ will be the initiation, the building and the fulfilment of a humanising history, the source in itself of Hope; which overcomes the pre-human time and supplants it with extreme decision.

The relationship between the faithful and the pyramidal mundane - once passed off as sovereign and almost placed in the heavens, on high - will be one of contrast.

The cosmos that has now become meaningless is imploding, in the agony of its finiteness.

For such an upheaval there is only to rejoice.

On the contrary, the style of those who make the world human will be a harbinger of the victory that divinises each one - a triumph that is otherworldly.

For the leaven of history is that of the body bent in service, and the head lifted up in expectation of the Lord who comes in continuity.

 

On every occasion, the attitude of the woman and man of Faith will remain that of one who prepares a new, unpredictable and decisive event [as the appointment with the Coming Christ and Wayfarer always reveals itself even in the details of existence].

But one must help oneself to perceive the proximity of this impersonated meaning: the choice between collapse and despair or happiness and liberation happens now, in the time of life that turns to the moment of the encounter with the glorious Risen One.

We will be without regrets for the impressive 'smoke' of that which has self-destructed - because of its low human-divine figure.

And at all costs we will remain faithful not to ideologies or "solid" idols of flab and papier-mâché, but to the experience of God in a missionary dimension, aware that the future is fulfilled day by day.

 

All this we will activate, even when we are deemed unwise, for the common configurations.

Thus - ousted from roles - we will compromise our beautiful and more serene careers as officials.

All the more reason for us to be convivial.

In Him the upheavals will be transformed: into acute consciousness and happy relationships, emancipated of infinity and justice.

New Majesty, who does not reject the night.

 

For when we pause in the pain we would like to flee, the distances between heaven and earth are thinning.

 

 

To internalise and live the message:

 

How human is your divine?

And in ecclesial matters:

Assuming the language of Pope Francis, what do you think of the "invisible enemy" that still obstructs the reform of internal (paganising) mechanisms and anomalies in the apostolic palaces [and "fake lay friends" everywhere] that do little to suit the evangelical spirit and an ideal "glass house"?

 

 

Crisis of a civilisation

 

Paganisation", "worldliness", "corruption" lead to the destruction of the person. But the Christian, called to confront the 'trials of the world', in the difficulties of life has a horizon of hope because he is invited to the 'wedding of the Lamb'. During the Mass celebrated at Santa Marta on the morning of Thursday 29 November, Pope Francis continued to follow the cues of the liturgy which, in the final week of the liturgical year, proposes a series of provocations on the theme of the end, of the "end of the world", of the "end of each one of us".

In the day's liturgy of the word, the Pontiff explained at the beginning of his homily, the two readings taken from Revelation (18, 1-2.21-23; 19, 1-3.9) and from Luke's gospel (21, 20-28) are both characterised by "two parts: one part destruction and then one part trust; one part defeat, one part victory". The focus is on two cities with great evocative power: Babylon and Jerusalem, "two cities that are defeated".

First of all Babylon, "symbol of the worldly city, of luxury, of self-sufficiency, of the power of this world, rich". A reality that "seems joyful", yet "will be destroyed". Revelation affirms this by describing "a rite of victory: 'It has fallen. Babylon, the great, has fallen. It has fallen'". Considering her "incapable of being faithful", the Lord condemns her: "He has condemned the great prostitute who corrupted the earth with her prostitution".

Still referring to the biblical text, the Pontiff went into detail about the reality of Babylon. "That ostentation of luxury, of glory, of power," he said, "was a great seduction that led people to destruction. And that great city so beautiful showed its truth: 'it became a den of demons, the refuge of every unclean spirit, the refuge of every unclean bird, the refuge of every unclean and hideous beast'". Behind the "magnificence", therefore, lies "corruption: the feasts of Babylon seemed to be feasts of happy people", but "they were fake feasts of happiness, they were feasts of corruption". And for this reason, the Pope explained, the angel's gesture described by Revelation has a symbolic power: "He took a great stone, as big as a millstone and threw it into the sea, exclaiming: 'With this violence Babylon, the great city, will be destroyed'".

Significant is the list, recalled by the Pontiff, of the consequences reserved for it. First of all, there will be no more feasts: "The sound of the musicians, of the players of zither, flute and trumpet, will no longer be heard in you". Then, since it is "not a city of labour but of corruption", there will no longer be "any craftsman of any trade" in it and "the sound of the millstone" will no longer be heard. And again: 'The light of the lamp will no longer shine in you; it will perhaps be an enlightened city, but without light, not bright; this is corrupt civilisation'. Finally, 'the voice of the bridegroom and the bride will no longer be heard in you'. There were many couples, many people, but there will be no love'.

A destiny of destruction, the Pontiff remarked, that 'begins from within and ends when the Lord says: "Enough". And there will be a day when the Lord will say: 'Enough, to the appearances of this world'". In fact, he added, this 'is the crisis of a civilisation that thinks it is proud, sufficient, dictatorial, and ends like that'.

But a sad fate is also reserved for the other symbol-city, Jerusalem. This is spoken of in the Gospel passage in which Jesus - who "as a good Israelite" loved Jerusalem, but saw it as "adulterous, not faithful to the law" - says: "When you see Jerusalem surrounded by armies, then know that its devastation is near"". That is, Francis explained, the city 'is destroyed because of another kind of corruption: the corruption of infidelity to love'. Because of this infidelity it 'has not been able to recognise the love of God in his Son'. For Jerusalem, too, therefore, the fate is harsh: "And it will fall, and there will be days of vengeance. Jerusalem shall be trodden down by the Gentiles".

It is precisely in this passage from Luke's Gospel that the Pontiff singled out "a phrase that helps us understand the meaning of the destruction of both cities: the worldly city and the holy city: 'Until the days of the Gentiles are fulfilled'". The holy city will be punished because it has opened "the gates of its heart to the pagans". The Pope explained how here emerges "the paganisation of life, in our case, Christian life"; and he launched a provocation: "Do we live as Christians? It seems so. But in truth, our life is pagan'. The Christian, that is, enters into the same "seduction of Babylon and Jerusalem lives like Babylon. He wants to make a synthesis that cannot be made. And both will be condemned". Hence the questions: "Are you a Christian? Are you a Christian?" Then, he urged, 'live as a Christian', because 'you cannot mix water with oil'. Instead, today we are witnessing the 'end of a civilisation that is contradictory in itself, which says it is Christian' but 'lives as a pagan'.

At this point, the horizon of hope suggested by the readings opened up in Francis' reflection. In fact, 'after the end of the worldly city and the paganised city of God, the voice of the Lord will be heard: "After this I heard as a mighty voice of an immense crowd in heaven saying: Alleluia!"'. Hence: 'after destruction there is salvation'. As we read in chapter 19 of Revelation: 'Salvation and glory and power are of our God, for true and just are his judgments'. And the destruction of the two cities, the Pontiff explained, is "a judgement of God: He has condemned the great prostitute who corrupted the earth with her prostitution, avenging on her the blood of her servants!" For that worldly city "sacrificed the servants of God, the martyrs. And when Jerusalem became paganised, it sacrificed the great martyr: the Son of God".

The vision of Revelation is grandiose: "And for the second time they said, "Hallelujah!" And the angel said: "Come, blessed are those invited to the wedding of the Lamb!"". It is the image of the "great feast, the true feast. Not the pagan feast and the worldly feast". An image of victory and hope also evoked by Jesus in the gospel: "At that moment of tragedy, then they will see the Son of Man coming on a cloud with great power and glory. When these things begin to happen, arise - in the face of tragedy, of the destruction of paganism, of worldliness, arise - lift up your heads, for your deliverance is at hand'.

Here is the message that challenges every Christian: 'There are tragedies, even in our lives, but in the face of these, look to the horizon, because we have been redeemed and the Lord will come to save us. And this,' Francis added, 'teaches us to live the trials of the world not in a pact with worldliness or paganism that leads us to destruction, but in hope, detaching ourselves from this worldly and pagan seduction, and looking at the horizon, hoping for Christ, the Lord'.

In this perspective of hope, the Pope invited us to cast a glance at the past, even the recent past, in order to reread history in the light of the word of God: "Let us think of how the 'Babylonies' of this time have ended. Let us think of the empires of the last century, for example: "It was the great, the great power...". All collapsed. Only, the humble remain who have their hope in the Lord. And so the great cities of today will also end". In the same way "our life will end if we continue to take it down this road of paganisation. It is the opposite of hope: it leads you to destruction. It is the Babylonian seduction of life that draws us away from the Lord'. Instead, the Lord, the Pontiff concluded, invites us to an "opposite path: to go forward, to look with that Alleluia of hope", because "we are, all of us, invited to the wedding feast of the Son of God". So "let us open our hearts with hope and turn away from the paganisation of life."

[Pope Francis, S. Marta homily, in L'Osservatore Romano 30/11/2018].

 

 

Words and Nature, codes that will not pass away (short verse)

 

The Sources of Hope

(Lk 21:29-33)

 

Lk ends his Apocalyptic discourse with recommendations on the attention and penetrating gaze to be paid to the sign of the times.

And - rooted in the Word of God that becomes an event and directs to the future, Hope ushers in a new phase of history.

Its depth surpasses all current possibilities, which on the contrary oscillate restlessly between signs of catastrophe.

Jesus reassures the disciples about their fears of the end of the world, and commands them not to look at coded messages, but at Nature.

Only in this way will they be able to read and interpret events.

Wise discernment, which serves not to close us off in the immediate present.

In fact, due to upheavals, a hasty evaluation could lead us to fear reversals, blocking growth and witness.

 

The world and things walk towards a Spring, and first and foremost in this sense we have a sentinel role.

On the ruins of a collapsing century, the Father makes clear what is happening - and continues to build what we hope [not according to immediate tastes].

Here and there we can catch its wisps, like the buds on the fig tree.

It is a tree that alludes to the fruit of love that God awaits from his people, called to be tender and sweet: signs of the new season - that of healthy relationships.

In this way, the spirit of dedication manifested by the sons will be a prefiguration of the coming advent of a completely different empire - capable of replacing all others of a competitive nature in the consciousness.

The fig tree is precisely the image of the ideal people of blessings; Israel of the exodus to freedom, and a trace of the Father [in the reflective sobriety and sharing of the desert].

It remains for a long time bare and skeletal; suddenly its buds sprout, open up, and in a few days it is clothed with luxuriant leaves.

Such will be the transition from chaos to the sensitive and fraternal order produced by the proclamation and assimilation of the Word: thought not equal; divine step into history.

 

Through suggestions that belong to the processes of nature, we are introduced to the discernment of the Mystery - expressed in the torrent of transformations.

Its riches are contained in the codes of the Word and in concrete ordinary events. Caskets of invisible realities, which do not pass away.

Such richness will even (and especially) develop out of confusion and collapse, as if by intrinsic strength and essence, day by day.

Not out of abstract exemplariness, but out of the fullness of life rediscovering its roots - rediscovering them in error and in the small.

A paradoxical seed of hope, and omen of better conditions.

Because without imperfection and limitation there is no growth or blossoming, no neighbouring kingdom (vv.30-31) which always "makes contact with wounds" [Fratelli Tutti n.261].

 

The Word of God and the rhythms of Nature are codes that pass time. Authentic, created, given, and revealed.

Sources of discernment, of the penetrating gaze, of the signs of the times, of free thought, of the Hope that does not settle.The plural Today of God in history, humanising

 

Careful not to burden, Keep watch "praying at all times".

(Lk 21:34-36)

 

The new world pounces on us in an alternative way, and imposes itself from one moment to the next, without any concatenated or too polite forewarning. 

But this is precisely the work of the Spirit that stings one-sidedness, that throws off categorical connections (even of the pious life).

Such impetuous Wind seems to be crumbling everything, instead it acts to gather us together.

As the Pontiff says, changes in the Church are not made 'as if it were a business, by majority or minority'.

Beyond discouragement, in the face of earth-shattering events, there is the danger of losing the critical plural consciousness that would really bring us home, and escape (even from ourselves).

Conversely, the woman and man of Faith discover the Coming of Christ among the people and the many 'kinsmen' of the soul, all of whom are authentic fellow travellers.

He always challenges our freedom on a broad and inclusive hope, which gathers the inner motions - even the most disparate; a kind of new 'synodality'.

True disciples perceive the new Kingdom bursting forth suddenly - not according to a 'party' procedure [continuing to quote Pope Francis at the General Audience: see below].

 

Women and men of Faith exercise perception, they become aware of the wailing of the new life; they do not break down.

They do not seek palliatives or cerebral ideas à la page, which dissipate our energies and confuse us, or even more, make us lower our guard.

On the other hand, here is the danger of settling into an institutional time - and the sprouting of obscure compensations: bogus solutions, which make us numb; good only for distracting us, and even tiresome (vv.34-35).

Evasions or half-measures anaesthetise the soul.

In the end, compromises remain an expression of the sense of impotence and failure that sometimes grips the - even spiritual - partisan life [today with its little disembodied orientations; or recovery of lost ground, or excess of sophistication].

And the tragic debaucheries are but a tell-tale sign of the attempt to escape, or turn back - of irresolvable attachments.

Trap-idols ["snares" of v.35] to be kept at a distance: they do not allow one to notice the Lord who comes.

They limit the wealth that wants to come. Wealth that in truth we already contain: in the sides to which we have not yet given space. In them dwells an eminent, authentic and hidden Self.

There - in the Mystery - new life teems. Unexplored veins that wait. Verses of the unconscious that want to express themselves. In contact with our Calling by Name and deep essence.

Intimate resources to be harnessed and triggered by wise expansion; even with bitter fruit - from events that appear threatening, yet activate an excavation, a discovery, an Exodus.

So let us not divide the panorama hysterically, between good and bad emotions: for the 'new' of where we are and where we will be, even perils or bitterness, pauses or detours will have made sense.

In short, we do not allow ourselves to be reduced or seized by the lacerating struggle between black and white... but we do not renounce the virtue of casting off ballast, overcoming fears, in order to widen our gaze.

 

Prayer here becomes therapy, Presence, Motive and Drive; source and summit. Medicine and Bread for the journey of those who do not want to let themselves be put to sleep, but wish to remain awake, indeed to advance, and activate the future.

By assimilating the sacred viewpoint on the world's upheavals, in prayer we will gain a good disposition, we will move our eye to horizons where not a single shape and colour appears.

We will realise that Providence is right, that the Spirit is working well: he is bringing us closer to the Father's full plan.

By approaching in this way also the brothers' desire for life, we will stand "standing upright" (v.36), that is, we will await and welcome without fear the coming of the "Son of Man".

Authentic Presence of God - true and full development of the divine plan on humanity.

 

Perhaps even today we still find it difficult to believe that the Messiah can be identified with the One who creates abundance where there is none and where it did not previously seem permissible to expand.

'Son of Man', on the other hand, is the One who, having reached the pinnacle of human completeness, comes to reflect the divine condition and radiates it widely.

Such a profound side was expected to be absolute, performing, and selective. Close-up.

The Incarnation surprises. It re-evaluates even our skeletal, deficient being.

It transforms it into a precious pearl, a "sniff without citizenship":

"In the synodal journey, listening must take into account the sensus fidei, but it must not overlook all those "presentiments" embodied where we would not expect it: there may be a "sniff without citizenship", but it is no less effective. The Holy Spirit in his freedom knows no boundaries, nor does he allow himself to be limited by affiliations. If the parish is the home of everyone in the neighbourhood, not an exclusive club, I recommend: leave doors and windows open, do not limit yourself to considering only those who attend or think like you - that will be 3, 4 or 5%, no more. Allow everyone to come in... Allow yourself to go out and let yourself be questioned, let their questions be your questions, allow yourself to walk together: the Spirit will lead you, trust the Spirit. Do not be afraid to enter into dialogue and allow yourselves to be moved by it: it is the dialogue of salvation.

Its depth is rooted not in the most algid 'perfection', but in all that is unseated - and it surpasses the categories of ancient, one-sided, respectable religiosity' [Pope Francis, Address to the Diocese of Rome, 18 September 2021].

 

Happenings - even opposing (and inseparable) ones - speak, in us; they develop out of inner energy.

They are treasure troves of enthralling realities; they contain a secret to amaze, a destination that surprises.

Vigilance and Prayer prepare us for this unexpected Encounter, which is growth and humanisation of the people: the quiet, true and full overflowing of the Eternal project, transferred in a wide net.

This is without resignation... even in the summation of the everyday - as well as through the vision and action of prophets who do not blame their own finitude. On the contrary, they see it as a turning point.

 

This makes the incarnate Son come alive and present, animating 'everything' even in the age of uncertainty - sustained by prayer 'the living fire of the Spirit, which gives strength to witness and mission'.

 

All this opens up a healthy and non-disassociated ecclesiality:

 

 

Coordinates of Ecclesiality

 

The first steps of the Church in the world were marked by prayer. The apostolic writings and the great narrative of the Acts of the Apostles give us the image of a Church on the move, an industrious Church, which, however, found in prayer meetings the basis and the impetus for missionary action. The image of the primitive Jerusalem Community is a reference point for every other Christian experience. Luke writes in the Book of Acts: "They were persevering in the apostles' teaching and fellowship, in breaking bread and in prayers" (2:42). The community perseveres in prayer.

We find here four essential characteristics of church life: first, listening to the apostles' teaching; second, the keeping of fellowship with one another; third, the breaking of bread; and fourth, prayer. They remind us that the Church's existence has meaning if it remains firmly united with Christ, that is, in the community, in his Word, in the Eucharist and in prayer. It is the way to unite ourselves, us, to Christ. Preaching and catechesis bear witness to the Master's words and gestures; the constant search for fraternal communion preserves us from selfishness and particularism; the breaking of bread realises the sacrament of Jesus' presence in our midst: He will never be absent, in the Eucharist it is Him. He lives and walks with us. And finally prayer, which is the space for dialogue with the Father, through Christ in the Holy Spirit.

Everything in the Church that grows out of these 'coordinates' is without foundation. To discern a situation, we must ask ourselves how, in this situation, there are these four coordinates: preaching, the constant search for fraternal communion - charity -, the breaking of bread - that is, Eucharistic life - and prayer. Any situation must be evaluated in the light of these four coordinates. What does not fit into these coordinates is devoid of ecclesiality, it is not ecclesial. It is God who makes the Church, not the clamour of works. The Church is not a marketplace; the Church is not a group of entrepreneurs going forward with this new enterprise. The Church is the work of the Holy Spirit, whom Jesus sent to gather us together. The Church is precisely the work of the Spirit in the Christian community, in community life, in the Eucharist, in prayer, always. And everything that grows outside of these coordinates is without foundation, it is like a house built on sand (cf. Mt 7:24-27). It is God who makes the Church, not the clamour of works. It is the word of Jesus that fills our efforts with meaning. It is in humility that the future of the world is built.

At times, I feel a great sadness when I see some communities that, with good will, take the wrong road because they think they are doing the Church in gatherings, as if it were a political party: the majority, the minority, what this, that, the other thinks... 'This is like a Synod, a synodal road that we must take'. I ask myself: where is the Holy Spirit there? Where is the prayer? Where is community love? Where is the Eucharist? Without these four coordinates, the Church becomes a human society, a political party - majority, minority - changes are made as if it were a company, for majority or minority... But there is no Holy Spirit. And the presence of the Holy Spirit is precisely guaranteed by these four coordinates. To evaluate a situation, whether it is ecclesial or not, let us ask ourselves if there are these four coordinates: community life, prayer, the Eucharist...[preaching], how life develops in these four coordinates. If this is lacking, the Spirit is lacking, and if the Spirit is lacking we will be a beautiful humanitarian, charity association, fine, even a party, let's say, ecclesial, but there is no Church. And that is why the Church cannot grow by these things: it grows not by proselytism, like any business, it grows by attraction. And who moves the attraction? The Holy Spirit. Let us never forget this word of Benedict XVI: 'The Church does not grow by proselytism, it grows by attraction'. If the Holy Spirit, which is what attracts people to Jesus, is missing, there is no Church. There is a nice club of friends, fine, with good intentions, but there is no Church, there is no synodality.

Reading the Acts of the Apostles we then discover how the powerful engine of evangelisation is prayer meetings, where those who attend experience the presence of Jesus live and are touched by the Spirit. The members of the first community - but this is always true, even for us today - perceive that the story of their encounter with Jesus did not stop at the moment of the Ascension, but continues in their lives. Telling what the Lord said and did - listening to the Word - praying to enter into communion with Him, everything comes alive. Prayer infuses light and warmth: the gift of the Spirit gives them fervour.

In this regard, the Catechism has a very dense expression. It says: 'The Holy Spirit [...] reminds Christ to his praying Church, he also leads her to the whole Truth and gives rise to new formulations, which will express the unfathomable Mystery of Christ, which is at work in the life, sacraments and mission of his Church' (no. 2625). This is the work of the Spirit in the Church: to remember Jesus. Jesus himself said it: He will teach you and remind you. The mission is to remember Jesus, but not as a mnemonic exercise. Christians, walking on the paths of mission, remember Jesus as they make him present again; and from him, from his Spirit, they receive the "drive" to go, to proclaim, to serve. In prayer, the Christian immerses himself in the mystery of God, who loves every man, that God who desires the Gospel to be preached to all. God is God for all, and in Jesus every wall of separation has definitively collapsed: as St Paul says, He is our peace, that is, "he who of two has made one" (Eph 2:14). Jesus made unity.

Thus, the life of the early Church is punctuated by a continuous succession of celebrations, convocations, times of both communal and personal prayer. And it is the Spirit who grants strength to preachers who set out, and who for the love of Jesus sail the seas, face dangers, submit to humiliation.

God gives love, God asks for love. This is the mystical root of all believing life. The first Christians in prayer, but also we who come several centuries later, all experience the same thing. The Spirit animates everything. And every Christian who is not afraid to devote time to prayer can make the words of the Apostle Paul his own: "This life, which I live in the body, I live by faith in the Son of God, who loved me and gave himself up for me" (Gal 2:20). Prayer makes you conscious of this. Only in the silence of adoration do we experience the full truth of these words. We must regain the meaning of adoration. Worship, worship God, worship Jesus, worship the Spirit. The Father, the Son and the Spirit: adore. In silence. The prayer of adoration is the prayer that makes us recognise God as the beginning and the end of all history. And this prayer is the living fire of the Spirit that gives strength to witness and mission.

[Pope Francis, General Audience 25 November 2020].

 

 

To internalise and live the message:

Advent: why do you want the Lord to come and make himself present in your life?