Luke 17:5-10 (1-10)

Forgiveness and Faith: a living Encounter

Free, eccentric, forward-looking: the sacrament of humanity as such

(Lk 17:1-6)

Knowledge of God is not a confiscated good or an acquired and already seized science: it moves from one action to another, incessantly; it is realised in an ever-living Encounter, which neither blocks nor dissolves us.

Typical is the experience of the 'little ones' [mikròi v.2]. Since the earliest communities of faith, they have been those who lacked security and energy; unstable and without support.

The 'little ones' have always been the beginners, the newcomers who have heard about Christian brotherhood but who are sometimes forced to stand aside or give up the journey.

But the criterion of welcome, tolerance, and communion, even of material goods, was the first and main catalyst for the growth of the assemblies.

Indeed, it is the source and meaning of all the formulas and signs of the liturgy.

The existential and ideal centre to converge on. For a proactive and transformative Faith.

In the Spirit of the Master, even for us, the reconciliation of friction is not simply a work of magnanimity.

It is the beginning of the future world. The beginning of an unpredictable and indescribable adventure. And with it, we are suddenly reborn: we come into direct contact with Christ. He who does not extinguish us at all.

Hence the Christian forgiveness of children, which is not... 'looking on the bright side' and 'turning a blind eye': rather, it is God's Newness that creates an environment of Grace, propulsive, with enormous possibilities.

A force that bursts in and paradoxically allows the dark poles to meet, instead of shaking them off. Genuinely eliminating comparisons, words and useless ballast that block the transparent Exodus.

A dynamic that leads to the indispensable and essential: to shift one's gaze. Teaching us to notice our own hysteria, to know ourselves, to face anxiety and its cause, to manage situations and moments of crisis.

A malleable virtue that allows us to listen intimately to our personal essence.

Therefore, solid, broad empathy that introduces new energies; it brings together one's deepest states, even standard life... arousing other knowledge, different perspectives, unexpected relationships.

Thus, without too much struggle, it renews us and curbs the loss of truthfulness [typical of circumstantial manners]. It accentuates the capacities and horizons of Peace - breaking down primates and stagnant equilibriums.

The discovery of new aspects of our being conveys a sense of greater completeness, thus spontaneously stemming external influences, dissolving prejudices, and preventing us from acting on an emotional, impulsive basis.

Rather, it places us in a position to reveal the hidden and astonishing meaning of being. Unfolding the crucial horizon.

Activating 'Forgiveness' is a free restoration of one's character, of all lost dignity, and much more.

By setting aside judgements, the art of tolerance broadens our gaze [even our inner gaze]. It improves and enhances the dull aspects; those that we ourselves had detested.

In this eccentric way, it transforms those considered distant or mediocre [mikroi] into trailblazers and brilliant inventors. Because what was unthinkable yesterday will be clarification and traction tomorrow.

Confusion will acquire meaning - precisely thanks to the thinking of minds in crisis, and to the actions of the despised, the intruders, those outside any circle or predictability.

A life of pure Faith in the Spirit: that is, the imagination of the 'weak'... in power.

Because it is the paradoxical mechanism that evaluates the crossroads of history, activates passions, creates sharing, and solves real problems.

And so it supplants difficult moments (bringing us back to the true path) by orienting reality towards concrete good.

Making it fly towards itself.

The 'victory-or-defeat' alternative is false: we must get out of it. It is in this 'void' and Silence that God makes his way.

The mystery of Presence, which overflows. New Covenant.

Increasing Faith: a boring, intimidated life, or the door to Hope

Perhaps we too have been taught that we must ask for faith, so that God will increase it. Instead, we have a say, but not in the sense of an advance to be made to Heaven.

Faith is a gift, but in the sense of a proposal and relational initiative, face to face, which requires a welcoming perception. Therefore, it does not grow by falling from a package - as if from a precipice, or by infusion from above. Even by forcing it and convincing the Father.

Nor is it a simple assent linked to a good-natured character. It is not a baggage of notions that some people have and demonstrate in the right way; others less so, or not at all.

When falling in love, one can be more or less involved!

Faith is not believing that God exists, but adhering to a spontaneous suggestion that (without impositions) guides us to disregard reputation.

A person of faith does not mind expenses or risks, even for the lives of others. They put particular customs on hold; they do not put the affections of their circle first. They forgive without limits.

We often agree only in part and accept a little something - perhaps until love goes all the way, or calls us into question.

So too our minds, our affections, our chain of values, and the small world to which we are attached.

Increasing Faith? The Gift is not a present, but a Call.

Therefore, Jesus does not even respond to such a ridiculous request - nevertheless, he makes us reflect on the results of possible adherence.

A minimal involvement would suffice, and extraordinary results would be produced in the world (v. 6); in communities, in families, and in personal lives.

We would achieve the impossible and the important. Real problems would be solved. Even the simplest actions would be transformed.

Then there are great events planted in the heart of every person, which we may consider unachievable: e.g. universal brotherhood, victory over hunger, a dignified and beautiful life for all, a world and a Church without volatile, corrupt and vain people.

Since we consider these situations impossible, we do not even begin to build them - we immediately give up.

But maturity is the fruit of secret sides, not of impervious mental armour.

As a Nobel Prize winner said: 'The innocent did not know that their project was impossible, so they achieved it'.

And it is not that after a life spent in service – under the orders of the Principal – in the afterlife we will finally command, on the basis of the rank we have achieved [although even this may have been handed down to us].

One of the wonders that faith in Christ accomplishes in us - here and now - is to make us aware of the beauty and joy of having the freedom to step down from our pedestals, in order to promote a full life (for everyone).

And at the 'end of the month' – at the 'reckoning' or 'payday' – we will not finally become bosses – at least not in heaven!

Because God is Communion, conviviality of differences; and does not accept the servant-master scheme, even as a reward.

Jesus' words are very provocative, yet they do not condemn a priori or demonise the Way contrary to his own.

But he warns us about how things work in a pyramidal environment (vv. 7-9).

'When you have done all that you have been "commanded" to do...' (v. 10).

The Lord alludes to obedience to the Torah, and would like to free us from the obsessive, limiting, petty and anxiety-inducing yoke of ancient religious law. 

It produces artificial and false hierarchies, social collapse, and the impoverishment of souls.

It is as if the Lord were saying:

"Go ahead and follow the predictable, pious, correct, rigid and uneventful model...

Try it and you will see for yourselves what inconclusiveness, what lacerations and disasters it produces.

Go ahead and experience it, so you will realise it, once and for all!"

From the perspective of faith and human growth in Christ, we must abandon the limiting standard model of 'subject-Sovereign' imposed by Moses.

How boring! People and friendship cannot be put in the bank!

And after the first discoveries, there is no going back to cultivating bonds - otherwise, obligatory behaviour will cause us big problems.

They will take away the expressive richness of the Proclamation and of life.

Perhaps we already know what it means to feel like numbers, to copy the (theatrical) emancipation of others and consequently seek external compensation; or to fill ourselves with ulterior motives, thus cheating and spoiling.

'Try to be satisfied with official, conformist and normalised religiosity, instead of engaging in research and discovery without compensation; in the Exodus and in the adventure of adhering to a higher level of Love! You will see what an impediment to change, what a degradation of relationships, what a life full of resentment, insipid and empty!'.

Faith in acceptance and similarity will instead lead us to grow from useless slaves to Children; collaborators and allies of the Father.

From narrow-minded, submissive and obedient followers to family members, friends and blood relatives who resemble us.

Otherwise, we will remain in the childish condition of 'worthless' children and servants (v. 10) who do not express themselves or reinterpret, but remain subjugated and only do 'what they must'.

The religion of merits and roles is deleterious; it produces malaise. It manages the real estate empire but moves forward by inertia and with a defensive attitude.

It does not reinvent the present, nor does it open up the future.

It does not listen to needs, but rather pushes us to base our relationships on selfishness, even spiritual selfishness.

Here, we no longer look at what arises spontaneously, forcing our faculties into predictable, conformist assessments.

Life thus becomes impoverished, desertifying itself because it is intimidated.

It becomes an absurd farce that Jesus does not want: a jumble of stagnant attitudes, incapable of reactivating us, inattentive to the special actions that transform routine into adventure.To paraphrase the encyclical Fratelli Tutti, in those conditions it would sound 'like delirium' even to elaborate 'great goals for the development of all humanity' (n.16).

The sense of Mystery would be lacking, never perceived in the furrows of history: we would drag ourselves along with remedies, protecting only the daily grind.

The relationship of Friendship and Gratuitousness would be replaced by an induced model (and in Italy, unfortunately, we know it well).

A model that does not allow us to encounter ourselves and others; indeed, it would even distort our relationship with God.

Salaried employees - less human and less unique - means less 'divine': everything already known, guided and predicted, as in the plots of puppets on any stage.

No unexpected changes; no inexplicable transformations.

No exceptional recovery, no astonishing human and cultural wonders (v.6).

No unpredictability that discerns the 'sacred' in the thousand situations that Providence invents, stimulating new responses.

The mystic Ibn Ata Allah - Master of the Two Sciences [wisdom of analysis and experience of mystical ecstasy] - argued:

'If you want the door of fear to open, look at what goes from you to Him. If you want the door of Hope to open, look at what comes from Him to you'.

To internalise and live the message:

What would you like to do for God? How do you live Hope?

Dear brothers and sisters, every liturgical assembly is a place of God's presence. Gathered together for the Holy Eucharist, disciples of the Lord are immersed in Christ's redeeming sacrifice, they proclaim that he is Risen, is alive and is the Giver of life, and witness that his Presence is grace, strength and joy. Let us open our hearts to his Word and welcome the gift of his presence! All the texts of this Sunday's Liturgy speak to us of faith, which is the foundation of the whole of Christian life. Jesus taught his disciples to grow in faith, to believe and to entrust themselves increasingly to him, in order to build their own lives on the rock. For this reason they asked him "increase our faith!" (Lk 17: 5). What they asked the Lord for is beautiful, it is the fundamental request: disciples do not ask for material gifts, they do not ask for privileges but for the grace of faith, which guides and illumines the whole of life; they ask for the grace to recognize God and to be in a close relationship with him, receiving from him all his gifts, even those of courage, love and hope. 

Jesus, without directly answering their prayer, has recourse to a paradoxical image to express the incredible vitality of faith. Just as a lever raises something far heavier than its own weight, so faith, even a crumb of faith, can do unthinkable, extraordinary things, such as uproot a great tree and plant it in the sea (ibid.). Faith trusting in Christ, welcoming him, letting him transform us, following him to the very end makes humanly impossible things possible in every situation. The Prophet Habbakuk also bears witness to this in the First Reading. He implores the Lord, starting with a dreadful situation of violence, iniquity and oppression. And even in this difficult, insecure situation, the Prophet introduces a vision that offers an inside view of the plan that God is outlining and bringing to fulfilment in history: "He whose soul is not upright in him shall fail, but the righteous shall live by his faith" (Hab 2: 4). The godless person, the one who does not behave in accordance with God, who trusts in his own power but is relying on a frail and inconsistent reality that will therefore give way, is destined to fall; the righteous person, on the other hand, trusts in a hidden but sound reality, he trusts in God and for this reason will have life.

[…]

The second part of today's Gospel presents another teaching, a teaching of humility that is nevertheless closely linked to faith. Jesus invites us to be humble and suggests the example of a servant who has worked in the fields. When he returns home, the master asks him to go on working. According to the mentality of Jesus' time the master had every right to do this. The servant owed his master total availability; and the master did not feel under any obligation to him for having carried out the orders he had received. Jesus makes us aware that, before God, we are in a similar situation: we are God's servants, we are not his creditors but are always indebted to him, because we owe him everything since everything is a gift from him. Accepting and doing his will is the approach to have every day, at every moment of our life. Before God we must never present ourselves as if we believe we have done a service and deserve a great reward. This is an illusion that can be born in everyone, even in people who work very hard in the Lord's service, in the Church. Rather, we must be aware that in reality we never do enough for God. We must say, as Jesus' suggests: "we are unworthy servants; we have only done what was our duty" (Lk 17: 10). This is an attitude of humility that really puts us in our place and permits the Lord to be very generous to us. In fact, in another Gospel passage, he promises people that "he will gird himself and have them sit at table, and he will come and serve them" (cf. Lk 12: 37). Dear friends, if we do God's will today with humility, without claiming anything from him, it will be Jesus himself who serves us, who helps us, who encourages us, who gives us strength and serenity.

[Pope Benedict, homily in Palermo, 3 October 2010]

2. The conciliar text, presenting the Church as a 'prophetic community', relates this character to the function of 'witness' for which it was willed and founded by Jesus. In fact, the Council says that the Church 'spreads the living witness of Christ'. The reference to Christ's words in the New Testament is clear. First of all, to those addressed by the risen Lord to the Apostles, and reported in the Acts: "You will receive power when the Holy Spirit comes upon you, and you will be my witnesses" (Acts 1:8). With these words, Jesus Christ emphasises that the fulfilment of the function of witness, which is the particular task of the Apostles, depends on the sending of the Holy Spirit promised by him, which took place on the day of Pentecost. By virtue of the Paraclete, who is the Spirit of truth, witness to Christ crucified and risen becomes the commitment and task of the other disciples as well, and in particular of the women who, together with the Mother of Christ, are present in the Upper Room in Jerusalem as members of the very first ecclesial community. Indeed, the women had already been privileged, because they were the first to bring the news and were witnesses of Christ's resurrection (cf. Mt 28:1-10).

3. When Jesus says to the Apostles, "You will be my witnesses" (Acts 1:8), he is speaking of the witness of faith in a sense that finds a particular fulfilment in them. For they were eyewitnesses of Christ's works, they heard his words with their own ears, and they received the truths of divine revelation directly from him. They were the first to respond with faith to what they had seen and heard. Thus Simon Peter, when he confessed on behalf of the Twelve that Jesus is "the Christ, the Son of the living God" (Matthew 16:16). And again, near Capernaum, when some began to abandon Jesus after the proclamation of the Eucharistic mystery, Simon Peter himself did not hesitate to declare: "Lord, to whom shall we go? You have the words of eternal life; we have believed and have come to know that you are the Holy One of God" (Jn 6:68-69).

4. This particular witness of faith by the Apostles was a "gift from above" (cf. James 1:17). It was so not only for the Apostles themselves, but also for those to whom they would then and later transmit their witness. Jesus said to them: “The mystery of the kingdom of God has been entrusted to you” (Mk 4:11). And to Peter, in view of a critical moment, he gives the assurance: “I have prayed for you that your faith may not fail; and when you have turned back, strengthen your brothers” (Lk 22:32). We can therefore say, on the basis of these significant pages of the New Testament, that if the Church, as the People of God, participates in the prophetic office of Christ, spreading the living witness of Him, as we read in the Council (cf. LG 12), such a witness of the faith of the Church finds its foundation and support in the witness of the Apostles. This witness is primordial and fundamental to the prophetic office of the whole People of God.

5. In another conciliar constitution, Dei Verbum, we read that the Apostles, "in their oral preaching, by their example and their institutions, transmitted both what they had received from the lips, the company and the works of Christ, and what they had also learned through the inspiration of the Holy Spirit." But others, together with the Twelve, also carried out Christ's mandate to bear witness to the Gospel: namely, "those Apostles (such as Paul) and men of their circle who, inspired by the Holy Spirit, set down in writing the proclamation of salvation" (DV 7). "What was handed down by the Apostles includes everything that contributes to the holy conduct of the People of God and to the growth of faith, and thus the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes" (DV 8). As can be seen, according to the Council there is a close relationship between the Church, the Apostles, Jesus Christ and the Holy Spirit. It is the line of continuity between the Christological mystery and the apostolic and ecclesial institution: a mystery that includes the presence and continuous action of the Holy Spirit.

6. Precisely in the Constitution on Divine Revelation, the Council formulates the truth about Tradition, through which the apostolic witness endures in the Church as a testimony of the faith of the entire People of God. "This Tradition of apostolic origin progresses in the Church with the assistance of the Holy Spirit; for understanding, both of the things and of the words handed down, grows, both through the reflection and study of believers, who meditate on them in their hearts (cf. Lk 2:19. 51), and through the experience given by a deeper understanding of spiritual things, and through the preaching of those who, in the episcopal succession, have received a sure charism of truth. That is to say, the Church, in the course of the centuries, strives unceasingly towards the fullness of divine truth, until the words of God are fulfilled in her" (DV 8). According to the Council, therefore, this striving for the fullness of divine truth, under the guidance of the Spirit of truth, is realised through understanding, experience (i.e. a vivid understanding of spiritual things) and teaching (cf. DV 10). In this area too, Mary is a model for the Church, inasmuch as she was the first to “treasure all these things and ponder them in her heart” (Lk 2:19, 51).

7. Under the influence of the Holy Spirit, the community professes its faith and applies the truth of faith to life. On the one hand, there is the effort of the whole Church to better understand revelation, the object of faith: a systematic study of Scripture and continuous reflection or meditation on the profound meaning and value of the Word of God. On the other hand, the Church bears witness to the faith with her own life, showing the consequences and applications of revealed doctrine and the superior value that results from it for human behaviour. By teaching the precepts promulgated by Christ, she follows the path that He opened and manifests the excellence of the Gospel message. Every Christian must "acknowledge Christ before men" (cf. Mt 10:32) in union with the whole Church and have "irreproachable conduct" among non-believers so that they may come to faith (cf. 1 Pt 2:12).

8. In these ways, indicated by the Council, the "sense of faith" through which the People of God participate in the prophetic office of Christ is developed and transmitted through the "communal" witness of the Church. "And indeed," we read in Lumen gentium, "by that sense of faith, which is aroused and sustained by the Spirit of truth, the People of God, under the guidance of the sacred magisterium, to which they faithfully conform, accept not the word of men, but truly the word of God (cf. 1 Thessalonians 2:13), adhere unfailingly to the faith once delivered to the saints (cf. Jude 3), and with right judgement penetrate it more deeply and apply it more fully in their lives" (LG 12). The conciliar text emphasises the fact that the "sense of faith is aroused and sustained by the Spirit of truth". Thanks to this "sense", in which divine "anointing" bears fruit, "the People of God, under the guidance of the sacred magisterium . . . adheres unfailingly to the faith" (LG 12). "The universal body of the faithful, who possess the anointing of the Holy Spirit (cf. 1 Jn 2:20, 27), cannot err in matters of faith, and manifests this property through the supernatural sense of faith of the whole people, when - from the bishops down to the last of the lay faithful - it shows its universal consent in matters of faith and morals" (LG 12).

It should be noted that the conciliar text clearly states that this "consensus in matters of faith and morals" is not the result of a referendum or plebiscite. It can only be understood correctly if we keep in mind the words of Christ: "I bless you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent and revealed them to little children" (Mt 11:25).

[Pope John Paul II, General Audience, 13 May 1992]

Today’s Gospel passage (cf. Lk 17:5-10) presents the theme of faith, introduced by the disciples’ request: “increase our faith!” (v. 5). A beautiful prayer, which we should pray often throughout the day: “Lord, increase my faith!”. Jesus responds with two images: the grain of  mustard and the willing servant. “If you had faith as a grain of mustard seed, you could say to this sycamine tree: ‘Be rooted up, and be planted in the sea,’ and it would obey you” (v. 6). The sycamine is a robust tree, deeply rooted in the ground and resistant to the winds. Thus, Jesus wishes to make it understood that faith, even if small, can have the power to uproot so much as a sycamine. And then to transplant it into the sea, which is something even more improbable: but nothing is impossible for those who have faith, because they do not rely on their own strengths but in God, who can do everything.

The faith comparable to the grain of mustard is a faith that is not proud and self-assured: it does not pretend to be that of a great believer at times making gaffes! It is a faith that, in its humility, feels a great need of God and in its smallness surrenders itself, trusting fully in Him. It is a faith that gives us the ability to look with hope at the alternate events of life, which helps us to accept even defeat, suffering, with the awareness that evil never has,  never will have, the last word.

How can we understand if we truly have faith, that is, if our faith, while miniscule, is genuine, pure, sincere? Jesus explains this by indicating what the measure of faith is: service. And he does so with a parable which at first glance is somewhat disconcerting, because it presents the figure of an overbearing and indifferent master. But this master’s very way of doing things highlights what is the true core of the parable, which is the servant’s attitude of willingness. Jesus wishes to say that this is how people of faith are with regard to God: they  completely give themselves over to his will, without calculations or pretexts. 

This attitude toward God is also reflected in the manner of behaviour  in the community: it is reflected in the joy of being at the service of one another, finding one’s reward already therein,  and not in the recognition and gains that may derive from it. This is what Jesus teaches at the end of this narrative: “when you have done all that is commanded you, say, ‘We are unworthy servants; we have only done what was our duty’” (v. 10).

Unworthy servants, that is, without expecting to be thanked, without pretexts. “We are unworthy servants” is an expression of humility and willingness, which does much good for the Church and recalls the right attitude for working within her: humble service, of which Jesus gave the example, by washing the feet of the disciples (cf. Jn 13:3-17).

[Pope Francis, Angelus, 6 October 2019]

Abstract world and incarnation

(Mt 11:25-30)

The leaders looked at religiosity with a view to interest. Professors of theology were accustomed to evaluate every comma on the basis of their own knowledge, ridiculous but supponent - unrelated to real events.

That which remains tied to customs and the usual protagonists does not make one dream, it’s not an apparition and astonishing testimony of Elsewhere; it detracts expressive richness of the announcement and life.

The Lord rejoices in his own experience, which brings a non-epidermal joy and a teaching from the Spirit - about those who are well disposed, and able to understand the depths of the Kingdom, in ordinary things.

In short, after an initial moment of enthusiastic crowds, the Christ delves deeper into the themes and finds himself all against, except God and the least ones: the weightlesses, but eager to start from scratch.

Glimpse of the Mystery that leavens history - without making it a possession.

At first even Jesus is stunned by the rejection of those who considered themselves already satisfied and no longer expected anything that could overcome habits.

Then He understands, praises and blesses the Father's plan: the authentic Person is born from the gutter, and possesses «the sense of neighborhood» (FT n.152).

The Creator is simple Relationship: He demystifies the idol of greatness.

The Eternal One is not the master of creation: He is Refreshment that reassures, because makes us feel complete and lovable. He seeks us out, He pays attention to the language of the heart.

He is Custodian of the world, even of the unlearned ones - of the «infants»  (v.25) spontaneously empty of boastful spirit, that is, of those who do not remain closed in their sufficient belonging.

Thus the Father-Son bond is communicated to God’s poor: those who are endowed with the attitude of family members (v.27).

Insignificant and invisible without great external capacities, but who abandon themselves to the proposals of the provident life that comes, like babies in the arms of parents.

In this way, with a pietas’ Spirit that favours those who allow themselves to be filled with innate wisdom.

The only reality that corresponds to us and does not present the "bill": it doesn’t proceed along the paths of functional thinking, of calculating initiative.

Sapience that transmits freshness in the readiness to personally receive, welcome, re-temper the Truth as a Gift, and the spontaneous enthusiasm itself, capable of realizing it.

A simple blessing prayer, for the simple ones - this of Jesus (v.25) - which makes us grow in esteem, fits perfectly with our experience, and gets along well with ourselves.

The new ones, the nullities, the voiceless and invisible do not think in terms of doctrine and laws [vv.29-30: unbearable "yoke" that crushes people, and concrete, particular vocations] but in terms of life and humanity.

Thus they enrich the fundamental and spontaneous experience of Faith-Love, satisfying, fulfilling it without mannerisms or intimate forcing.

While the exteriority of the pyramidal world, the distrust of those who want “to count", the anxiety of a competitive society, impoverish the gaze and contaminate the vital wave.

We, too, do not appreciate too much the energy of the 'models', nor the aggressive power of the “big guys”.

Rather than only with the “big” and external, we wish to live by Communion - even with the 'small' self, or there will be no loveliness, no authentic Life.

To internalize and live the message:

What do you feel when you are told: «You don't count»? 

Does it remain a humiliating contempt or do you consider it a great Light received, as Jesus did?

[St Francis of Assisi, October 4]

(Mt 11:25-30)

Abstract world and Incarnation

(Mt 11:25-27)

"The world gives credit to the "wise" and the "learned", while God prefers the "little ones". The general teaching that follows from this is that there are two dimensions of reality: one deeper, true and eternal, the other marked by finiteness, impermanence and appearance" [Pope Benedict].

God's broad Reason is not according to 'fortune', or 'measure'

In commenting on the Tao Tê Ching (iv) Master Ho-shang Kung writes:

"Human desires are sharp and subtle, striving to appropriate merit and glory. When they are blunted, man masters them, and in imitation of the Way, does not fill himself'.

The leaders looked at religiosity with an interest. Professors of theology were accustomed to evaluate every comma on the basis of their own ludicrous but supponent knowledge - unrelated to real events.

Jesus finds himself against even his own family. Under the cloak and blackmail of customary social conventions, they too were subjected to the preconception of the opinion of the 'great' and the evasive oral tradition, which did not convey nourishment to the concrete fabric of human time.

The Lord observes: even the Apostles are not free people; that is why they do not emancipate anyone and even prevent any breakthrough (cf. Luke 9).

Their way of being is so grounded in standard attitudes and obligatory behaviour that they result in impermeable mental armour.

Their predictability is too limiting: it gives no breathing space to the path of those who instead want to reactivate themselves, discover and value surprises behind the secret sides of reality and personality.

That which remains bound to ancient customs [or abstractions] and usual protagonists [or sophisticated pseudo-teachers] does not make one dream, is not an apparition and astonishing testimony of the Other; it takes away expressive richness from the Announcement and from life.

The Master rejoices in his own experience, which brings a non-epidermal joy and a teaching from the Spirit - on those who are well disposed, and able to understand the depths of the Kingdom, in ordinary things.

[At a certain point in the spiritual journey, one realises in Christ that one must detach oneself from the idolatry of deference: it stifles and mocks life.

Faith proceeds on the track of the Happiness of the concrete woman and man, conversely made into puppets by a false piety that is all exhibitionist or disembodied].

In short, after an initial moment of enthusiastic crowds, the Master delves deeper into the themes and finds everyone against him, except God and the least: the weightless, but with a great desire to start from scratch.

Gleam of the Mystery that leavens history - without making it a possession.

At the conclusion of the encyclical Fratelli Tutti, Pope Francis cites the figure and experience of Charles de Foucauld, who - subverting everything - "only by identifying himself with the least came to be a brother to all" (no.287).

At first, even Jesus was stunned by the rejection of those who were already satisfied with the official religious structure and no longer expected anything that could oust the beaten track, arousing habits (or fantasies) and profit.

Then he overcomes the initial surprise: he fully grasps, praises and blesses the Father's plan, making it his own, holding it close to him.

He brings to full and proper knowledge his Secret: that the Root of the transformation of being into the Unforeseeable of God is concealment, "tapinōsis" [(tapeínōsis, "lowering"), from ταπεινός (tapeinós, "low") [v.29; Lk 1:48].

Here the Son knows and understands the nucleus of the Expectations and Promises of the Covenant, and its protagonists - on the contrary: the trustworthy Person is born precisely from the lowly, not from the class of elites.

In short, Christ intuits the all-round authenticity precisely of the underdog - the profound impulse, motive, motor, quintessence and unique energy of salvation history.

Transparency of the Eternal, which comes from another elaboration.

Genesis itself that upsets the established religious relationship, which has sometimes become inert and 'reassuring' - never profound nor decisive for human destiny.

God is Simple Relationship: it demythologises the idol of greatness.

The Eternal One is no longer the master of creation [He who manifested Himself strong and peremptory; in His action, still in the ancient Covenant illustrated through the irrepressible powers of nature].

Quite the contrary. In this way, reflexively, and also on the spiritual path, the Father does not lead us to alienation, to the hysteria of forcings we do not want, to inner dissociations.

He is Friend and Refreshment that refreshes, because He makes us feel complete and lovable; He seeks us by Name, He is attentive to the language of the heart.

He is Keeper of the world, even of the unlearned - of the "infants" (v.25) spontaneously empty of boastful spirit, that is, of those who do not remain closed in their sufficient belonging.

As it is, 'perfect' in order to their mission in the world. Not empty glasses, only to be re-educated in institutional function.

No longer souls to be chiselled according to models.

If anything, hearts to be guided to total awareness; souls to be completed in the sense of complete self-discovery, in the opposites of character and vocational essence.

In this way, the Father-Son relationship is communicated to the poor of God: those endowed with a family-like attitude (v.27).

Capable of co-existence, yet more autonomous than the identified and well-integrated... totally committed to the tracing, in order to be recognised.

The poor remain genuine: what they are; not outsiders.

Insignificant and invisible, lacking great gifts, but strangely always filled with an Other 'power'.

It is the 'virtue' of the infirm, who abandon themselves to the proposals of the providential life that comes, like children in the arms of parents.

With a spirit of 'pietas' - which favours those who allow themselves to be filled with innate wisdom.

The only reality that corresponds to us and does not present the 'bill': it does not proceed along the paths of functional thinking, of calculating initiative.

Wisdom that conveys freshness in the readiness to receive, welcome, personally re-fill the Truth as a Gift - and the spontaneous enthusiasm itself, capable of realising it.

A simple prayer of blessing, for the simple - this of Jesus (v.25) - that makes us grow in esteem, fits perfectly with our experience, and agrees with ourselves; starting from the intimate.

But which, strangely enough, the scholars on the ground who do not live 'the spirit of the neighbourhood' (FT no.152) but on the ground claim positions and always play smart, have never wanted to convey to us.

The new, the voiceless and invisible do not reason in terms of doctrine and laws - vv.29-30: unbearable "yoke" that crushes people and concrete, particular vocations - but of life and humanity.

Thus they enrich the fundamental and spontaneous experience of Faith-Love, fulfilling it without mannerisms or intimate forcing that then pulls us out of ourselves.

Because the exteriority of the pyramidal world, the distrust of those who want to "count", the anxiety of the competitive and epidermic society, impoverish the gaze; they contaminate the vital wave.

For God, it is better to 'count' little.

He does not force us into the energy of models, nor does He propose as an ideal the aggressive power of the 'big shots'.

In this way, his intimates, instead of only with the 'big' and external, will live of Communion even with the 'small' in themselves; or they will not enjoy amiability, nor authentic life.

To internalise and live the message:

What do you feel when you are told: 'You do not count'?

Does it remain a humiliating contempt or do you consider it a great Light received, as Jesus did?

The Yoke on the Little Ones

Religion turned into obsession (for "held back")

(Mt 11:28-30)

The rabbis chose disciples from among those who had greater intellectual and ascetic abilities. Jesus, on the other hand, goes looking for the outcasts, the "infants" (v.25) who did not even have self-esteem.

Even for today's rebirth, Christ has no need of fake phenomena; on the contrary, it is He who frees from external constraints; He unleashes inner strength (and heals the brain too). 

Into the intimacy of the Mystery of divine life enters he who knows how to receive everything and lets go - but remains himself.

God is not distant, but very close; he is not great, but small: the effective itinerary for becoming intimate with the Father is not to make oneself subordinate with effort, but to know how to be dissolved family members.

Only here can we grasp him in the centre of his unveiling: wise power, succouring, united; for us, as we are.

The pundits of official religion - overflowing with self-love and a sense of election - preached a God to be persuaded with confident attitudes and contrived, edgy, imperious actions.

They allowed neither being nor becoming. Their intransigence was a sign that they did not know the Father.

The Eternal One transformed into the Controller had become a source of discrimination and obsession for the intimate lives of minute people, harassed by the insecurity of distinguish-avoid-observe, and by doubts of conscience.

Discouraged from experiencing first-hand (and as a class) the conversion they preached to others, the professors did not realise that they had to empty themselves of absurd presumptions and become - they - pupils of ordinary people.

In short, as children we are incessantly invited to build a multifaceted Family, where we are not always on the alert.

We are not the subordinates of a frowning and all-distant - but manipulative - Lord.

Rather, we are called to a paradoxical, personal and class choice: without forcing ourselves, to recognise and stand alongside the humiliated and harassed.

This while provincial false piety continues to drag burdens - precisely those of the thwarted and weary, of existence made more hesitant rather than free; obsessed and heavy, rather than light.

Why? Without mincing words, the Encyclical Fratelli Tutti would answer:

"The best way to dominate and advance without limits is to sow hopelessness and arouse constant distrust, albeit masked by the defence of certain values" (no.15).

As if to say: when the authorities and the leaders have little credibility, only the sowing of fear produces significant conditioning in the people, and puts them on a leash.

In the widespread Church, only a few decades ago we overcame the cliché of moralistic and terroristic preaching, (e.g. even at Advent time) divorced from a meridian sense of humanisation.

The excluded, dejected and exhausted by meaningless fulfilments have nevertheless continued to meet the Saviour frankly, finding rest of soul, conviction, peace, balance, hope.

Instinctively, they were able to carve out what no pyramid religion had ever been able to provide and deploy.

In fact, the new, the voiceless, the inadequate and invisible do not know how to calculate in terms of doctrine and laws, norm and code - unbearable ancient 'yoke' (vv.29-30), which crushes people and concrete vocations; particular autonomies or communions.

In short, no 'patriarch' is empowered by God to pack up our souls, force directions and keep a maniacal, perfectionist, meticulous eye on us.

Exacerbating failures, across the board.

Everyone has an innate way of being in the world, all their own - even if it is habitual. It is an opportunity of impulse and richness for everyone.

We ourselves do not want to exacerbate events by regulating every detail, even 'spiritual' ones, from irritating patterns of vigilance that do not belong to us.

We prefer to let personal ways of dealing with reality flow; thus tracing its essential and spontaneous energies.

We reason according to codes of life and humanisation: temperament, unrepeatable history, cultural influences, broad friendships. We do not live to prevent.

Only in this way can we enrich the fundamental experience: Love - which does not come from judgements, cuts and separations, but from the Father-Son relationship. The only one that does not stigmatise.

The root of the transformation of being in God's unpredictable is precisely concealment, "tapinōsis" [(tapeínōsis, "lowering"), from ταπεινός (tapeinós, "low") [v.29 Greek text; Lk 1:48].

Only those who love strength start from the too far from themselves.

To internalise and live the message:

Do you find yourself more or less free and serene in community?

Does your Calling gain breath or do you feel the burden of others' doubts, judgements, prohibitions and prescriptions?

Do you suffer from some guide or from yourself a kind of controller complex?

Dear Brothers and Sisters, 

The Lord's words that we have just heard in the Gospel passage challenge us as theologians or, perhaps better, invite us to make an examination of conscience. What is theology? What is our role as theologians? How can theology be done well? We have heard that our Lord praises the Father because he concealed the great mystery of the Son the Trinitarian mystery, the Christological mystery from the wise and the learned, from those who did not recognize him. Instead he revealed it to children, the nèpioi, to those who are not learned, who are not very cultured. It was to them that this great mystery was revealed. 

With these words the Lord describes in simple terms an episode in his life that already began at the time of his birth, when the Magi from the East ask those who are competent the scribes, the exegetes where the birthplace of the Saviour, of the King of Israel, is located. The scribes know because they are great specialists; they can say immediately where the Messiah is born: in Bethlehem! But they do not feel it concerns them. For them it remains academic knowledge that does not affect their lives; they stay away. They can provide information, but they do not assimilate it and it has no part in the formation of their own lives. 

Then throughout the Lord's public life we encounter the same thing. It is beyond the learned to comprehend that this man, a Galilean who is not educated, can truly be the Son of God. It is unacceptable to them that God the great, the one, the God of Heaven and earth could be present in this man. They know everything, they know all of the great prophecies; they even know Isaiah 53, but the mystery remains hidden to them. Instead it is revealed to the lowly, starting from Our Lady to the fishermen of the Sea of Galilee. They know, just as the Roman centurion beneath the Cross knew: this is the Son of God. 

The basic events of Jesus' life do not only belong to the past but are also present in various ways to all generations. And thus also in our time in the past 200 years we see the same thing. There have been great scholars, great experts, great theologians, teachers of faith who have taught us many things. They have gone into the details of Sacred Scripture, of the history of salvation but have been unable to see the mystery itself, its central nucleus: that Jesus was really the Son of God, that at a given moment in history the Trinitarian God entered our history, as a man like us. The essential has remained hidden! One could easily mention the great names in the history of theology over the past 200 years from whom we have learned much; but the eyes of their hearts were not open to the mystery. 

On the other hand, in our time there have also been "little ones" who have understood this mystery. Let us think of St Bernadette Soubirous; of St Thérèse of Lisieux, with her new interpretation of the Bible that is "non-scientific" but goes to the heart of Sacred Scripture; of the saints and blessed of our time: St Josephine Bakhita, Bl. Teresa of Calcutta and St Damien de Veuster. We could list so many! 

But from all this the question arises: "Why should this be so?". Is Christianity the religion of the foolish, of people with no culture or who are uneducated? Is faith extinguished where reason is kindled? How can this be explained? Perhaps we should take another look at history. What Jesus said, what can be noted in all the centuries, is true. Nevertheless, there is a "type" of lowly person who is also learned. Our Lady stood beneath the Cross, the humble handmaid of the Lord and the great woman illumined by God. And John was there too, a fisherman from the Sea of Galilee. He is the John whom the Church was rightly to call "the theologian", for he was really able to see the mystery of God and proclaim it: eagled-eyed he entered into the inaccessible light of the divine mystery. So it was too that after his Resurrection, the Lord, on the road to Damascus, touches the heart of Saul, one of those learned people who cannot see. He himself, in his First Letter to Timothy, writes that he was "acting ignorantly" at that time, despite his knowledge. But the Risen One touches him: he is blinded. Yet at the same time, he truly gains sight; he begins to see. The great scholar becomes a "little one" and for this very reason perceives the folly of God as wisdom, a wisdom far greater than all human wisdom. 

We could continue to interpret the holy story in this way. Just one more observation. These erudite terms, sofòi and sinetòi, in the First Reading are used in a different way. Here sofia and sìnesis are gifts of the Holy Spirit which descend upon the Messiah, upon Christ. What does this mean? It turns out that there is a dual use of reason and a dual way of being either wise or little. In the whole range of sciences, starting with the natural sciences, where a suitable method for the research of matter is universalized, there is a way of using reason that is autonomous, that places itself above God. God has no part in this method, so God does not exist. And, in the end, this is so in theology too: one fishes in the waters of Sacred Scripture using a net in which only fish of a certain size may be caught. Therefore a fish exceeding this size is too big for the net and hence cannot exist. It is in this way that the great mystery of Jesus, the Son made Man, is reduced to a historical Jesus: a tragic figure; a ghost, not of flesh and blood; a man who stays in the tomb, whose body is corrupt and who is truly dead. The method is able to "catch" certain fish but the great mystery eludes it, because the human being himself established the measure. He takes pride in this which is the same time great foolishness, because it renders absolute certain methods that are unsuitable for treating the great realities. He enters into this academic spirit that we have seen in the scribes, who answered the Magi Kings: it does not concern me. I remain closed into my own life that will not be affected. It is a specialization that sees all the details but can no longer discern the whole. 

Then there is the other way of using reason, of being wise that of the man who recognizes who he is; he recognizes the proper measure and greatness of God, opening himself in humility to the newness of God's action. It is in this way, precisely by accepting his own smallness, making himself little as he really is, that he arrives at the truth. Thus reason too can express all its possibilities; it is not extinguished but rather grows and becomes greater. Sofìaand sìnesis in this context do not exclude one from the mystery that is real communion with the Lord, in whom reside wisdom and knowledge and their truth. 

Let us now pray that the Lord will give us true humility. May he give us the grace of being little in order to be truly wise; may he illumine us, enable us to see his mystery in the joy of the Holy Spirit. May he help us to be true theologians who can proclaim his mystery because we are touched in the depths of our hearts, of our very existence. Amen.

[Pope Benedict, homily to the members of the International Theological Commission, 1 December 2009]

1. "Bless you, O Father, Lord of heaven and earth, for you have kept these things hidden from the wise and the learned and revealed them to babes" (Mt 11:25).

We come here, dear brothers, to repeat with Christ the Lord these words, to "bless the Father".

- We come to bless him because of what he revealed, eight centuries ago, to a "Little One", to the Poverello of Assisi;

- the things in heaven and on earth, which the philosophers "had not even dreamed of";

- the things hidden from those who are only humanly "wise", and only humanly "intelligent";

- these "things" the Father, the Lord of heaven and earth, has revealed to Francis and through Francis.

Through Francis of Pietro di Bernardone, that is, the son of a rich merchant of Assisi, who abandoned all the inheritance of his earthly father and married "Lady Poverty", the inheritance of the heavenly Father offered to him in Christ crucified and risen.

The primary purpose of our pilgrimage to Assisi this year is to give glory to God.

In a spirit of veneration, let us also celebrate the Eucharist together, all of us, Pastors of the Church in Italy with the Bishop of Rome, successor of Peter.

2. "Yes, O Father, for it pleased thee" (Mt 11:26).

After eight centuries, relics and memories remain. The whole of Assisi is a living relic and a testimony of man. Of man alone? Of the unusual man alone?

- It is the testimony of a particular delight that the Heavenly Father, through his Only-Begotten Son, had in this man, in this "little one", in the "Poverello", in Francis who - like very few throughout the history of the Church and of humanity - learned from Christ to be meek and humble of heart.

Yes, Father, such was your contentment. So many men come here to follow in the footsteps of your complacency. Today we come, Bishops of Italy.

We have come to close and, at the same time, crown in this Jubilee Year of St Francis of Assisi the work carried out during the entire year of the visit "ad limina Apostolorum" to which the tradition and the law of the Church have invited our episcopate at this time.

3. We find ourselves in the presence of the Saint, who at the same time is the patron saint of Italy, hence the one who, among the many canonised and beatified sons and daughters of this land, unites Italy with the Church in a special way. In fact, the Church's task is to proclaim and realise in every nation that vocation to holiness that we have from the Father in the Holy Spirit through the work of Christ crucified and risen; of this Christ, whose wounds St Francis of Assisi bore in his body: 'For I bear the stigmata of Jesus in my body' (Gal 6:17).

So we stand in his presence and meditate on the words of the Gospel, sentence after sentence:

"Everything has been given to me by my Father; no one knows the Son except the Father, and no one knows the Father except the Son and he to whom the Son wishes to reveal him" (Mt 11:27).

Here, we find ourselves before a man, to whom the Son of God wished to reveal, in a particular measure and with particular abundance, what has been given to him by the Father for all men, for all times. Certainly, Francis was sent with the Gospel of Christ especially in his own time, in the transition from the 12th to the 13th century, in the midst of the Italian Middle Ages, which was a splendid and at the same time difficult period: but every age has retained something of it. However, the Franciscan mission did not end then; it continues to this day.

And here we, Bishops and Pastors of the Church, to whom are entrusted the Gospel and the Church of our times - how apparently splendid, how far removed from the Middle Ages according to the measure of earthly progress! and at the same time how, how difficult! - we Bishops and Pastors of the Church in this same Italy, pray above all for one thing. Let us pray that the same words of our Master, which were fulfilled on Saint Francis, be fulfilled upon us; that we be the sure depositories of the Revelation of the Son! That we be the faithful stewards of what the Father Himself handed down to the Only-Begotten Son, born of the Virgin Mary by the power of the Holy Spirit. That we are stewards of this truth and this love, of this word and this salvation, which all mankind and every man and every nation have in him and from him; for "no one knows the Son except the Father, and no one knows the Father except the Son and he to whom the Son wills to reveal him" (Matthew 11: 27).

Such is the pastoral and apostolic purpose of our pilgrimage today.

4. And behold, Francis seems to address us and speak to us with the accents of Paul the Apostle: "The grace of our Lord Jesus Christ be with your spirit, brothers" (Gal 6:18)!

Thank you, holy Poverello, for these good wishes with which you are receiving us!Looking with the eyes of the spirit

your figure 

and meditating on the words of the letter to the Galatians 

with which today's liturgy speaks to us, 

we wish to learn from you 

this 'belonging to Jesus 

of which your whole life constitutes 

such a perfect example and model. 

"As for me... 

let there be no other boast than in the cross 

of our Lord Jesus Christ, 

through whom the world for me 

was crucified as I for the world" (Gal 6:14).

Let us hear Paul's words, 

which are also, Francis, 

your words. 

Your spirit is expressed in them. 

Jesus Christ has allowed you, 

just as he once 

had allowed that Apostle 

who became a "chosen instrument" (Acts 9:15), 

to "boast", solely and exclusively, 

in the Cross of our Redemption.

In this way you have arrived at the very heart 

of the knowledge of the truth about God 

about the world and man; 

truth that can only be seen 

only with the eyes of love.

Now that we stand before you 

as successors of the Apostles 

sent to the men of our time 

with the same Gospel of the Cross of Christ, 

we ask: teach us, just as the Apostle Paul 

taught you 

to have "no other boast than 

in the Cross of our Lord Jesus Christ".

May each one of us, 

with all the insight of the gift of fear, 

of wisdom and fortitude 

know how to penetrate the truth 

of these words about the Cross 

in which the "new creature" begins, 

about the Cross that constantly brings 

to humanity "peace and mercy".

Through the Cross, God has expressed himself to the end in human history; God who is "rich in mercy" (Eph 2:4). In the Cross, the glory of Love willing to do everything is revealed. Only with the Cross in his hand - like an open book - can man learn to the full about himself and his dignity.

He must finally, fixing his eyes on the Cross, ask himself: 'who am I', man, in the eyes of God, if he pays such a price for me and my love!

"The Cross on Calvary," I wrote in the encyclical "Redemptor Hominis", "by which Jesus Christ - man, son of the Virgin Mary, putative son of Joseph of Nazareth - 'leaves' this world, is at the same time a new manifestation of the eternal fatherhood of God, who in him draws near once again to humanity, to every man, giving him the thrice holy 'Spirit of Truth' (cf. Jn 16:13)... His is love that does not recoil from anything that in Himself demands justice.

And for this reason the Son 

"who had known no sin, 

God treated him as sin for our sake" (2 Cor 5:21; cf. Gal 3:13). 

If he "dealt from sin" 

He who was absolutely 

without any sin, 

he did so to reveal the love 

which is always greater 

than all creation, 

the love that is himself, 

for 'God is love' (1 Jn 4:8, 16)" (John Paul II, Redemptor Hominis, 9).

This is exactly how you looked at things 

you, Francis. 

They called you the "Poor Man of Assisi", 

and you were and remained 

one of the men who gave 

most generously to others. 

You had therefore an enormous wealth, 

a great treasure. 

And the secret of your wealth 

was hidden in the Cross of Christ.

Teach us, 

Bishops and Pastors of the 20th century 

which is drawing to an end, 

to boast similarly in the Cross, 

teach us this wealth in poverty 

and this giving in abundance.

5. The first reading from the book of Sirach recalls the words about the high priest Simon, son of Onias, who "in his life repaired the temple and in his days strengthened the sanctuary" (Sir 50:1).

The liturgy refers these words to Francis of Assisi. He remained in tradition, literature and art as the one who 'repaired the temple... and fortified the sanctuary'. As the one who "caring to prevent the fall of his people, fortified the city against a siege (Sir 50:4).

The reading goes on to speak of Simon, son of Onias, and we relate these words to Francis, son of Peter of Bernardone. We also apply these comparisons to him:

"Like a morning star among the clouds, / like the moon in the days when it is full, / like the sun blazing over the temple of the Most High, / like the shining rainbow among clouds of glory" (Sir 50, 6-7).

6. We gladly borrow these words from the book of Sirach to venerate, after eight hundred years, Francis of Assisi, the patron saint of Italy.

That is why we have all come here, Bishops and Pastors of the Church that is in all of Italy together with the Bishop of Rome, the successor of Peter.

However, the purpose of our pilgrimage is particularly apostolic and pastoral.

When we hear Christ's words about the yoke that is sweet and the burden that is light, (cf. Mt 11:30) we think of our mission as Bishops and pastoral service.

And let us repeat with confidence and joy the words of the Responsorial Psalm: "I said to God: 'You are my Lord, /Without you I have no good. / The Lord is my inheritance and my cup: / in your hands is my life. / I bless the Lord who has given me counsel.... / I always place before me the Lord, / he stands at my right hand, I cannot waver" (Ps 15 [16]).

With joy we have accepted the invitation to come here to Assisi, heard in a certain way in the words of our Lord and Master: "Come to me, all you who labour and are overburdened, and I will give you rest" (Mt 11:28). Let us hope that they will be fulfilled on us all, as well as the further words: "Take my yoke upon you and learn from me, who am meek and humble of heart, and you will find rest for your souls" (Mt 11:29).

So we wish, Christ! Thus we desire! With such a thought we have come to Assisi today. We thank you for the holy "burden" of priesthood and episcopacy. We thank you for Saint Francis, who did not feel worthy to accept priestly ordination. Yet to him you entrusted, in such an exceptional way, your Church.

7. And behold, as we look towards Francis, who "poor and humble, enters richly into heaven, honoured with heavenly hymns" (Cant. ad Evang.), we would still like to apply to him the words of the book of Sirach, which summarise his famous vision so well: "Francis, take care to prevent the fall of your people"!

Francis! As in your life, so also now, repair the temple! Fortify the sanctuary!

For this we pray, we Pastors of the Church, who at the school of the Second Vatican Council have learned anew to surround the Church, Italy and the contemporary world with a common solicitude.

And with our beloved people we repeat:

"The Lord is my inheritance and my cup: / in your hands is my life; / I bless the Lord who has given me counsel;... / I always place before me the Lord'.

Yes, brothers and sisters, always! And so be it.

[Pope John Paul II, homily Assisi 12 March 1982]

“I give you thanks, Father, Lord of heaven and earth, for you have hidden these things from the wise and understanding, and revealed them to babes” (Mt 11:25).

Peace and all good to each and every one of you! With this Franciscan greeting I thank you for being here, in this Square so full of history and faith, to pray together.

Today, I too have come, like countless other pilgrims, to give thanks to the Father for all that he wished to reveal to one of the “little ones” mentioned in today’s Gospel: Francis, the son of a wealthy merchant of Assisi. His encounter with Jesus led him to strip himself of an easy and carefree life in order to espouse “Lady Poverty” and to live as a true son of our heavenly Father. This decision of Saint Francis was a radical way of imitating Christ: he clothed himself anew, putting on Christ, who, though he was rich, became poor in order to make us rich by his poverty (cf. 2 Cor 8:9). In all of Francis’ life, love for the poor and the imitation of Christ in his poverty were inseparably united, like the two sides of the same coin.

What does Saint Francis’s witness tell us today? What does he have to say to us, not merely with words – that is easy enough – but by his life? 

1. The first thing he tells us is this: that being a Christian means having a living relationship with the person of Jesus; it means putting on Christ, being conformed to him.

Where did Francis’s journey to Christ begin? It began with the gaze of the crucified Jesus. With letting Jesus look at us at the very moment that he gives his life for us and draws us to himself. Francis experienced this in a special way in the Church of San Damiano, as he prayed before the cross which I too will have an opportunity to venerate. On that cross, Jesus is depicted not as dead, but alive! Blood is flowing from his wounded hands, feet and side, but that blood speaks of life. Jesus’ eyes are not closed but open, wide open: he looks at us in a way that touches our hearts. The cross does not speak to us about defeat and failure; paradoxically, it speaks to us about a death which is life, a death which gives life, for it speaks to us of love, the love of God incarnate, a love which does not die, but triumphs over evil and death. When we let the crucified Jesus gaze upon us, we are re-created, we become “a new creation”. Everything else starts with this: the experience of transforming grace, the experience of being loved for no merits of our own, in spite of our being sinners. That is why Saint Francis could say with Saint Paul: “Far be it for me to glory except in the cross of our Lord Jesus Christ” (Gal 6:14).

We turn to you, Francis, and we ask you: Teach us to remain before the cross, to let the crucified Christ gaze upon us, to let ourselves be forgiven, and recreated by his love.

2. In today’s Gospel we heard these words: “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and lowly in heart” (Mt 11:28-29).

This is the second witness that Francis gives us: that everyone who follows Christ receives true peace, the peace that Christ alone can give, a peace which the world cannot give. Many people, when they think of Saint Francis, think of peace; very few people however go deeper. What is the peace which Francis received, experienced and lived, and which he passes on to us? It is the peace of Christ, which is born of the greatest love of all, the love of the cross. It is the peace which the Risen Jesus gave to his disciples when he stood in their midst (cf. Jn 20:19-20).

Franciscan peace is not something saccharine. Hardly! That is not the real Saint Francis! Nor is it a kind of pantheistic harmony with forces of the cosmos… That is not Franciscan either! It is not Franciscan, but a notion that some people have invented! The peace of Saint Francis is the peace of Christ, and it is found by those who “take up” their “yoke”, namely, Christ’s commandment: Love one another as I have loved you (cf. Jn 13:34; 15:12). This yoke cannot be borne with arrogance, presumption or pride, but only with meekness and humbleness of heart.

We turn to you, Francis, and we ask you: Teach us to be “instruments of peace”, of that peace which has its source in God, the peace which Jesus has brought us.

3. Francis began the Canticle of the Creatures with these words: “Praised may you be, Most High, All-powerful God, good Lord… by all your creatures (FF, 1820). Love for all creation, for its harmony. Saint Francis of Assisi bears witness to the need to respect all that God has created and as he created it, without manipulating and destroying creation; rather to help it grow, to become more beautiful and more like what God created it to be. And above all, Saint Francis witnesses to respect for everyone, he testifies that each of us is called to protect our neighbour, that the human person is at the centre of creation, at the place where God – our creator – willed that we should be. Not at the mercy of the idols we have created! Harmony and peace! Francis was a man of harmony and peace. From this City of Peace, I repeat with all the strength and the meekness of love: Let us respect creation, let us not be instruments of destruction! Let us respect each human being. May there be an end to armed conflicts which cover the earth with blood; may the clash of arms be silenced; and everywhere may hatred yield to love, injury to pardon, and discord to unity. Let us listen to the cry of all those who are weeping, who are suffering and who are dying because of violence, terrorism or war, in the Holy Land, so dear to Saint Francis, in Syria, throughout the Middle East and everywhere in the world. 

We turn to you, Francis, and we ask you: Obtain for us God’s gift of harmony, peace and respect for creation!

Finally, I cannot forget the fact that today Italy celebrates Saint Francis as her patron saint. I greet all the Italian people, represented by the Head of Government, who is present among us. The traditional offering of oil for the votive lamp, which this year is given by the Region of Umbria, is an expression of this. Let us pray for Italy, that everyone will always work for the common good, and look more to what unites us, rather than what divides us.

I make my own the prayer of Saint Francis for Assisi, for Italy and for the world: “I pray to you, Lord Jesus Christ, Father of mercies: Do not look upon our ingratitude, but always keep in mind the surpassing goodness which you have shown to this City. Grant that it may always be the home of men and women who know you in truth and who glorify your most holy and glorious name, now and for all ages. Amen.” (The Mirror of Perfection, 124: FF, 1824).

[Pope Francis, homily Assisi 4 October 2013]