Posts Tagged ‘religion’

Advent brings with it great saints. Over the next week, we have Francis Xavier, John Damascene, Nicholas,Ambrose, and today, St. Andrew, brother of Peter, fisherman, disciple, martyr.

Who, what, when, where, why….

The first striking characteristic of Andrew is his name:  it is not Hebrew, as might have been expected, but Greek, indicative of a certain cultural openness in his family that cannot be ignored. We are in xjf137983Galilee, where the Greek language and culture are quite present. Andrew comes second in the list of the Twelve, as in Matthew (10: 1-4) and in Luke (6: 13-16); or fourth, as in Mark (3: 13-18) and in the Acts (1: 13-14). In any case, he certainly enjoyed great prestige within the early Christian communities.

The kinship between Peter and Andrew, as well as the joint call that Jesus addressed to them, are explicitly mentioned in the Gospels. We read:  “As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, “Follow me, and I will make you fishers of men'” (Mt 4: 18-19; Mk 1: 16-17).

From the Fourth Gospel we know another important detail:  Andrew had previously been a disciple of John the Baptist:  and this shows us that he was a man who was searching, who shared in Israel’s hope, who wanted to know better the word of the Lord, the presence of the Lord.

He was truly a man of faith and hope; and one day he heard John the Baptist proclaiming Jesus as:  “the Lamb of God” (Jn 1: 36); so he was stirred, and with another unnamed disciple followed Jesus, the one whom John had called “the Lamb of God”. The Evangelist says that “they saw where he was staying; and they stayed with him that day…” (Jn 1: 37-39).

Thus, Andrew enjoyed precious moments of intimacy with Jesus. The account continues with one important annotation:  “One of the two who heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first found his brother Simon, and said to him, “We have found the Messiah’ (which means Christ). He brought him to Jesus” (Jn 1: 40-43), straightaway showing an unusual apostolic spirit.

Andrew, then, was the first of the Apostles to be called to follow Jesus. Exactly for this reason the liturgy of the Byzantine Church honours him with the nickname:  “Protokletos”, [protoclete] which means, precisely, “the first called”.


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….year C.  Angelus addresses that track with the readings, from B16:


Today the word of God calls us to this, outlining the lines of conduct we should follow to be ready for the Lord’s Coming. In Luke’s Gospel, Jesus says to the disciples: “take heed… lest your hearts be weighed down with dissipation and drunkenness and cares of this life… at at all times, praying” (Lk 21:34, 36). Therefore, moderation and prayer. And the Apostle Paul adds the invitation to “increase and abound in love” among ourselves and for everyone, to make our hearts blameless in holiness (cf. 1 Thess 3:12-13).

In the midst of the upheavals of the world or in the deserts of indifference and materialism, may Christians accept salvation from God and bear witness to it with a different way of life, like a city set upon a hill. “In those days”, the Prophet Jeremiah announced, “Jerusalem will dwell securely. And this is the name by which it will be called: The Lord is our righteousness” (33:16). The community of believers is a sign of God’s love, of his justice which is already present and active in history but is not yet completely fulfilled and must therefore always be awaited, invoked and sought with patience and courage.

The Virgin Mary perfectly embodies the spirit of Advent that consists in listening to God, with a profound desire to do his will and to serve our neighbour joyfully. Let us allow ourselves to be guided by her, so that God who comes may not find us closed or distracted but rather may extend a little of his kingdom of love, justice and peace in each of us.


I would like here to recall above all the beloved Catholic community which lives on Turkish territory. I am thinking of it this Sunday as we enter the Season of Advent.

I was able to meet and celebrate Holy Mass with these brothers and sisters of ours who live in conditions that are frequently difficult. It is truly a small flock, variegated, rich in enthusiasm and faith, which we might say lives the Advent experience constantly and vividly, sustained by hope.

In Advent, the liturgy frequently repeats and assures us, as if to overcome our natural diffidence, that God “comes”: he comes to be with us in every situation of ours, he comes to dwell among us, to live with us and within us; he comes to fill the gaps that divide and separate us; he comes to reconcile us with him and with one another.

He comes into human history to knock at the door of every man and every woman of good will, to bring to individuals, families and peoples the gifts of brotherhood, harmony and peace.

This is why Advent is par excellence the season of hope in which believers in Christ are invited to remain in watchful and active waiting, nourished by prayer and by the effective commitment to love. May the approaching Nativity of Christ fill the hearts of all Christians with joy, serenity and peace!

To live this Advent period more authentically and fruitfully, the liturgy urges us to look at Mary Most Holy and to set out in spirit together with her towards the Bethlehem Grotto. When God knocked at the door of her young life, she welcomed him with faith and love.

In a few days we will contemplate her in the luminous mystery of her Immaculate Conception. Let us allow ourselves to be attracted by her beauty, a reflection of divine glory, so that “the God who comes” will find in each one of us a good and open heart that he can fill with his gifts.

2006 Vespers 

The Fathers of the Church observe that the “coming” of God – continuous and, as it were, co-natural with his very being – is centred in the two principal comings of Christ: his Incarnation and his glorious return at the end of time (cf. Cyril of Jerusalem,Catechesis 15,1: PG 33, 870).
The Advent Season lives the whole of this polarity.

In the first days, the accent falls on the expectation of the Lord’s Final Coming, as the texts of this evening’s celebration demonstrate.

With Christmas approaching, the dominant note instead is on the commemoration of the event at Bethlehem, so that we may recognize it as the “fullness of time”.

Between these two “manifested” comings it is possible to identify a third, which St Bernard calls “intermediate” and “hidden”, and which occurs in the souls of believers and, as it were, builds a “bridge” between the first and the last coming.

“In the first”, St Bernard wrote, “Christ was our redemption; in the last coming he will reveal himself to us as our life: in this lies our repose and consolation” (Discourse 5 on Advent, 1).

The archetype for that coming of Christ, which we might call a “spiritual incarnation”, is always Mary. Just as the Virgin Mother pondered in her heart on the Word made flesh, so every individual soul and the entire Church are called during their earthly pilgrimage to wait for Christ who comes and to welcome him with faith and love ever new.

The liturgy of Advent thus casts light on how the Church gives voice to our expectation of God, deeply inscribed in the history of humanity; unfortunately, this expectation is often suffocated or is deviated in false directions.

As a Body mystically united to Christ the Head, the Church is a sacrament, that is, a sign and an effective instrument of this waiting for God.

To an extent known to him alone, the Christian community can hasten his Final Coming, helping humanity to go forth to meet the Lord who comes.

And she does this first of all, but not exclusively, with prayer.

Next, essential and inseparable from prayer are “good works”, as the prayer for this First Sunday of Advent declares, and in which we ask the Heavenly Father to inspire in us “the desire to go with good works” to Christ who comes.

In this perspective, Advent is particularly suited to being a season lived in communion with all those who – and thanks be to God they are numerous – hope for a more just and a more fraternal world.
In this commitment to justice, people of every nationality and culture, believers and non-believers, can to a certain extent meet. Indeed, they are all inspired by a common desire, even if their motivations are different, for a future of justice and peace.




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I am about to head to the basement to dig out the Advent Stuff…hoping that there are candles, almost certain that there are not.

A couple of years ago, I wrote a family devotional for Advent published by Creative Communications.  Some of you might be seeing it in your parishes this weekend, but in case you would like quick access…you can get it instantly on Kindle (and remember you don’t have to have an actual physical Kindle to read books on Kindle – just download the reading app onto any device, even a phone.)

"amy welborn"


And don’t forget…Bambinelli Sunday is coming…


"amy welborn"

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Today is his feast! Begin, as we like to do, with the grounded and pastoral catechesis of #B16:

In these past months we have meditated on the figures of the individual Apostles and on the first witnesses of the Christian faith who are mentioned in the New Testament writings.

Let us now devote our attention to the Apostolic Fathers, that is, to the first and second generations in the Church subsequent to the Apostles. And thus, we can see where the Church’s journey begins in history.

St Clement, Bishop of Rome in the last years of the first century, was the third Successor of Peter, after Linus and Anacletus. The most important testimony concerning his life comes from St Irenaeus, Bishop of Lyons until 202. He attests that Clement “had seen the blessed Apostles”, “had been conversant with them”, and “might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes” (Adversus Haer. 3, 3, 3).

Later testimonies which date back to between the fourth and sixth centuries attribute to Clement the title of martyr.

The authority and prestige of this Bishop of Rome were such that various writings were attributed to him, but the only one that is certainly his is the Letter to the Corinthians. Eusebius of Caesarea, the great “archivist” of Christian beginnings, presents it in these terms: “There is extant an Epistle of this Clement which is acknowledged to be genuine and is of considerable length and of remarkable merit. He wrote it in the name of the Church of Rome to the Church of Corinth, when a sedition had arisen in the latter Church. We know that this Epistle also has been publicly used in a great many Churches both in former times and in our own” (Hist. Eccl. 3, 16).

An almost canonical character was attributed to this Letter. At the beginning of this text – written in Greek – Clement expressed his regret that “the sudden and successive calamitous events which have happened to ourselves” (1, 1) had prevented him from intervening sooner. These “calamitous events” can be identified with Domitian’s persecution: therefore, the Letter must have been written just after the Emperor’s death and at the end of the persecution, that is, immediately after the year 96.

Clement’s intervention – we are still in the first century – was prompted by the serious problems besetting the Church in Corinth: the elders of the community, in fact, had been deposed by some young contestants. The sorrowful event was recalled once again by St Irenaeus who wrote: “In the time of this Clement, no small dissension having occurred among the brethren in Corinth, the Church in Rome dispatched a most powerful Letter to the Corinthians exhorting them to peace, renewing their faith and declaring the tradition which it had lately received from the Apostles” (Adv. Haer. 3, 3, 3).

Thus, we could say that this Letter was a first exercise of the Roman primacy after St Peter’s death. Clement’s Letter touches on topics that were dear to St Paul, who had written two important Letters to the Corinthians, in particular the theological dialectic, perennially current, between the indicative of salvation and the imperative of moral commitment.


NOW….back in 2012, nearing the end of our epic fall in Europe, we were in Rome on 11/23, and purely by chance ,the wonderful Basilica of S. Clemente was on our agenda that day. We wandered over there, toured the Basilica (a second time for us, but the boys were little the first time and of course didn’t remember it), and then, in the neighborhood…encountered a festival. A festival for S. Clemente of course!

Over on Instagram, I have been doing a 3-year anniversary day-by-day (sort of) retrospective of our trip. I skipped a few days because those were the days we were in Assisi, I’ve posted a lot of Assisi photos over there before, and then life got in the way, but I’m back today.


You can’t take photos inside the Basilica, so this was a close as I got.



The feast, complete with procession, was so great, I took some lousy videos.

Loved it. Messy, imperfect, enthusiastic, rooted in history, public, welcoming all. Catholic.

Finish up with more from B16:

The action of God who comes to meet us in the liturgy precedes our decisions and our ideas. The Church is above all a gift of God and not something we ourselves created; consequently, this sacramental structure does not only guarantee the common order but also this precedence of God’s gift which we all need.

Finally, the “great prayer” confers a cosmic breath to the previous reasoning. Clement praises and thanks God for his marvellous providence of love that created the world and continues to save and sanctify it.

The prayer for rulers and governors acquires special importance. Subsequent to the New Testament texts, it is the oldest prayer extant for political institutions. Thus, in the period following their persecution, Christians, well aware that the persecutions would continue, never ceased to pray for the very authorities who had unjustly condemned them.

The reason is primarily Christological: it is necessary to pray for one’s persecutors as Jesus did on the Cross.

But this prayer also contains a teaching that guides the attitude of Christians towards politics and the State down the centuries. In praying for the Authorities, Clement recognized the legitimacy of political institutions in the order established by God; at the same time, he expressed his concern that the Authorities would be docile to God, “devoutly in peace and meekness exercising the power given them by [God]” (61, 2).

Caesar is not everything. Another sovereignty emerges whose origins and essence are not of this world but of “the heavens above”: it is that of Truth, which also claims a right to be heard by the State.

Thus, Clement’s Letter addresses numerous themes of perennial timeliness. It is all the more meaningful since it represents, from the first century, the concern of the Church of Rome which presides in charity over all the other Churches.

In this same Spirit, let us make our own the invocations of the “great prayer” in which the Bishop of Rome makes himself the voice of the entire world: “Yes, O Lord, make your face to shine upon us for good in peace, that we may be shielded by your mighty hand… through the High Priest and Guardian of our souls, Jesus Christ, through whom be glory and majesty to you both now and from generation to generation, for evermore” (60-61).


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I don’t know why Blessed Miguel Pro is more known, studied and celebrated among North American Catholics.  But I did my part in the Loyola Kids Book of Saints under, “Saints are people who create.”


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— 1 —

I’m going to be sort of boring this week. I have been immersed in the writings and life of Catherine of Siena, so I thought I would share some interesting quotes. 

Catherine is one of those saints about whom we hear a snippet and think we’ve got.  “Single woman – 14th century Italy – encouraged the Pope to return to Rome – hardly ate anything – died young.”

Well, of course there is more, and it is not difficult to find. Hundreds of her letters have come down to us, and we have her Dialogue – her mystical treatise that she dictated/wrote – as well as the witness of those who knew her.

Studying Catherine the past week has been a bit of a revelation to me. The papal politics in which she involved herself went deeper than just “Pope should go back to Rome” into issues related to the relations between city-states and the Papal States. It was all very practical and messy, and Catherine herself sometimes wondered if she had always done the right thing in her activism – not about getting the Pope back to Rome, but about other particular political issues related to Florence and Siena.

Also, she was..intense.

These are truly random quotes.


— 2 —

This is the sign that people’s trust is in Me rather than in themselves: that they have no slavish fear. Those who trust in themselves are afraid of their own shadow; they expect both heaven and earth to let them down. This fear makes them so concerned about acquiring and holding on to temporal things that they seem to toss the spiritual behind their backs.

They forget that I am the One who provides for everything that may be needed for soul or body. In the measure that you put your trust in Me, in that measure will My Providence be meted out to you. So consider it useless to wear yourself out guarding you city unless it is guarded by Me. Every effort is useless for those who think they can guard their city by their own toil or concern, for I alone am the Guardian.

The only ones who are afraid are those who think they are alone, who trust in themselves and have no loving charity. They are afraid of every little thing because they are alone, deprived of Me. For it is I who give complete security to the soul who possesses me in love. My glorious loved ones experienced well that nothing could harm their souls because I responded to the love and faith and trust they had put in Me.  (119)


 – 3—

I ask you to love me with same love with which I love you. But for me you cannot do this, for I love you without being loved. Whatever love you have for me you owe me, so you love me not gratuitously but out of duty, while I love you not out of duty but gratuitously. So you cannot give me the kind of love I ask of you. This is why I have put you among your neighbors: so that you can do for them what you cannot do for me–that is, love them without any concern for thanks and without looking for any profit for yourself. And whatever you do for them I will consider done for me. So your love should be sincere. You should love your neighbors with the same love with which you love me. Do you know how you can tell when your spiritual love is not perfect? If you are distressed when it seems that those you love are not returning your love or not loving you as much as you think you love them. Or if you are distressed when it seems to you that you are being deprived of their company or comfort, or that they love someone else more than you.

From these and from many other things you should be able to tell if your love for me and for your neighbors is still imperfect and that you have been drinking from your vessel outside of the fountain, even though your love was drawn from me. But it is because your love for me is imperfect that you show it so imperfectly to those you love with a spiritual love.  (64)

— 4 —

These are the virtues, with innumerable others, that are brought to birth in love of neighbor. But why have I established such differences? Why do I give this person one virtue and that person another, rather than giving them all to one person? It is true that all the virtues are bound together, and it is impossible to have one without having them all. But I give them in different ways so that one virtue might be, as it were, the source of all the others. So to one person I give charity as the primary virtue, to another justice, to another humility, to another a lively faith or prudence or temperance or patience, and to still another courage.

The same is true of many of my gifts and graces, virtues and other spiritual gifts, and those things necessary for the body and human life. I have distributed them all in such a way that no one has all of them. Thus have I given you reason – necessity, in fact – to practice mutual charity. For I could well have supplied each of you with all your needs, both spiritual and material. But I wanted to make you dependent on one another so that each of you would be my minister, dispensing the graces and gifts you have received from me. So whether you will it or not, you cannot escape the exercise of charity! Yet, unless you do it for love of me, it is worth nothing to you in the realm of grace.  (7)

— 5 —

When love grows, so does sorrow. (5)

— 6 —

All mystics express themselves in metaphor. In trying to relate profound spiritual intimacy, what else can one do?

Catherine’s writings – in the Dialogue, her expression of her mystical encounters with God –  explode with metaphors, often wildly mixed.  Her most well-known metaphor – Christ as the Bridge – can’t be depicted visually as, say, can Theresa’s castle. It’s just so all over the place – the Bridge stretches between heaven and earth, it stretches across the wild river of worldly sin, it is composed of three steps, the steps are the feet, side and mouth of Christ…etc…etc.

I love this excerpt in which she communicates what God is revealing to her about the human soul and evangelization via images of both fishing and music, intricately, improbably, yet oddly comfortably mixed:

So one’s catch will be as perfect as one’s cast. But those who are perfect catch plenty and with great perfection…..The soul’s movements, then, make a jubilant sound, its chords tempered and harmonized with prudence and light, all of them melting into one sound, the glorification and praise of my name.

Into this same sound where the great chords of the soul’s powers are harmonized, the small chords of the body’s senses and organs are blended.  Just as I told you, when I was speaking to you about the wiccked, that they all give a dead sound when they let in their enemies, so those who welcome as friends true and solid virtues give a sound of life, every instrument playing in good holy actions. Every member does the work given it to do, each one perfect in its own way the eye in seeing, the ear n hearing, the nose in smelling, the taste in tasting, the tongue in speaking, the hands in touching and working, the feet in walking . All are harmonized in one sound to serve their neighbors for the glory and praise of my name to serve the soul with good, holy, virtuous actions, obediently responding to the soul as its organs. They are pleasing to me, pleasing to the angels, pleasing to those who are truly joyful who wait with great joy and gladness for the day they will share each others’ happiness, and pleasing to the world.  Whether the world is willing or not, the wicked cannot but feel the pleasantness of this sound. And many, many continue to be caught on this instrumental hook /they leave death behind and come to life.


All the saints have gone fishing with this organ. The first to sound forth the sound of life was the gentle loving Word when he took on your humanity. On the cross he made a sweet sound with this humanity united with the Godhead, and he caught the children of the human race. He also caught the devil, for he took away from him the lordship he had had for so long because of his sin


All the rest of you sound forth when you learn from this maestro. The apostles learned from him and sowed his word throughout the world. The martyrs and confessors, the doctors and virgins, all caught souls with their sound. Consider the glorious virgin Ursula She played her instrument so sweetly that she caught eleven thousand from the virgins alone and from all sorts of folk she caught more with this same sound. And so with all the others, one in this way, another in that. What is the reason? My infinite providence, which gave them these instruments and taught them how and what to play. And everything I give and permit them in this life is a way for them to improve their instruments if they choose to discern it and do not choose to cast off the light and see by the cloud of their own self-centeredness, self-complacency, and self-opinionatedness.  (147)

— 7 —

Commercial time!

Advent’s coming! 

Catholic Advent Materials

Bambinelli Sunday!

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For more Quick Takes, visit This Ain’t the Lyceum!

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Selections from Pope Emeritus Benedict XVI:

Angelus address, 2006

He is Love and Truth, and neither Love nor Truth are ever imposed: they come knocking at the doors of the heart and the mind and where they can enter they bring peace and joy. This is how God reigns; this is his project of salvation, a “mystery” in the biblical sense of the word: a plan that is gradually revealed in history.


Today’s Gospel insists precisely on the universal kingship of Christ the Judge, with the stupendous parable of the Last Judgment, which St Matthew placed immediately before the Passion narrative (25: 31-46). The images are simple, the language is popular, but the message is extremely important: it is the truth about our ultimate destiny and about the criterion by which we will be evaluated. “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me” (Mt 25: 35) and so forth. Who does not know this passage? It is part of our civilization. It has marked the history of the peoples of Christian culture: the hierarchy of values, the institutions, the multiple charitable and social organizations. In fact, the Kingdom of Christ is not of this world, but it brings to fulfilment all the good that, thank God, exists in man and in history. If we put love for our neighbour into practice in accordance with the Gospel message, we make room for God’s dominion and his Kingdom is actualized among us. If, instead, each one thinks only of his or her own interests, the world can only go to ruin.

Dear friends, the Kingdom of God is not a matter of honours and appearances but, as St Paul writes, it is “righteousness and peace, and joy in the Holy Spirit” (Rm 14: 17). The Lord has our good at heart, that is, that every person should have life, and that especially the “least” of his children may have access to the banquet he has prepared for all. Thus he has no use for the forms of hypocrisy of those who say: “Lord, Lord” and then neglect his commandments (cf. Mt 7: 21). In his eternal Kingdom, God welcomes those who strive day after day to put his Word into practice. For this reason the Virgin Mary, the humblest of all creatures, is the greatest in his eyes and sits as Queen at the right of Christ the King. Let us once again entrust ourselves to her heavenly intercession with filial trust, to be able to carry out our Christian mission in the world.


But in what does this “power” of Jesus Christ the King consist? It is not the power of the kings or the great people of this world; it is the divine power to give eternal life, to liberate from evil, to defeat the dominion of death. It is the power of Love that can draw good from evil, that can melt a hardened heart, bring peace amid the harshest conflict and kindle hope in the thickest darkness.


Dear Friends, we can also contemplate in Christian art the way of love that the Lord reveals to us and invites us to take. In fact, in the past “in the arrangement of Christian sacred buildings… it became customary to depict the Lord returning as a king — the symbol of hope — at the east end; while the west wall normally portrayed the Last Judgement as a symbol of our responsibility for our lives” (Encyclical Spe Salvi, n. 41): hope in the infinite love of God and commitment to ordering our life in accordance with the love of God.

2007 homily:

We find ourselves again before the Cross, the central event of the mystery of Christ. In the Pauline vision the Cross is placed within the entire economy of salvation, where Jesus’ royalty is displayed in all its cosmic fullness.

This text of the Apostle expresses a synthesis of truth and faith so powerful that we cannot fail to remain in deep admiration of it. The Church is the trustee of the mystery of Christ: She is so in all humility and without a shadow of pride or arrogance, because it concerns the maximum gift that she has received without any merit and that she is called to offer gratuitously to humanity of every age, as the horizon of meaning and salvation. It is not a philosophy, it is not a gnosis, even though it also comprises wisdom and knowledge. It is the mystery of Christ, it is Christ himself, the Logos incarnate, dead and risen, made King of the universe. How can one fail to feel a rush of enthusiasm full of gratitude for having been permitted to contemplate the splendour of this revelation? How can one not feel at the same time the joy and the responsibility to serve this King, to witness his Lordship with one’s life and word?


Participation in the lordship of Christ is only brought about in practice in the sharing of his self-abasement, with the Cross. My ministry too, dear Brothers, and consequently also yours, consists wholly of faith. Jesus can build his Church on us as long as that true, Paschal faith is found in us, that faith which does not seek to make Jesus come down from the Cross but entrusts itself to him on the Cross. In this regard the true place of the Vicar of Christ is the Cross, it lies in persisting in the obedience of the Cross.

This ministry is difficult because it is not in line with the human way of thinking — with that natural logic which, moreover, continues to be active within us too. But this is and always remains our primary service, the service of faith that transforms the whole of life: believing that Jesus is God, that he is the King precisely because he reached that point, because he loved us to the very end.

And we must witness and proclaim this paradoxical kingship as he, the King, did, that is, by following his own way and striving to adopt his same logic, the logic of humility and service, of the ear of wheat which dies to bear fruit.

2011, in Benin

The Gospel which we have just heard tells us that Jesus, the Son of Man, the ultimate judge of our lives, wished to appear as one who hungers and thirsts, as a stranger, as one of those who are naked, sick or imprisoned, ultimately, of those who suffer or are outcast; how we treat them will be taken as the way we treat Jesus himself. We do not see here a simple literary device, or a simple metaphor. Jesus’s entire existence is an example of it. He, the Son of God, became man, he shared our existence, even down to the smallest details, he became the servant of the least of his brothers and sisters. He who had nowhere to lay his head, was condemned to death on a cross. This is the King we celebrate!

Without a doubt this can appear a little disconcerting to us. Today, like two thousand years ago, accustomed to seeing the signs of royalty in success, power, money and ability, we find it hard to accept such a king, a king who makes himself the servant of the little ones, of the most humble, a king whose throne is a cross. And yet, the Scriptures tell us, in this is the glory of Christ revealed; it is in the humility of his earthly existence that he finds his power to judge the world. For him, to reign is to serve! And what he asks of us is to follow him along the way, to serve, to be attentive to the cry of the poor, the weak, the outcast. The baptized know that the decision to follow Christ can entail great sacrifices, at times even the sacrifice of one’s life. However, as Saint Paul reminds us, Christ has overcome death and he brings us with him in his resurrection. He introduces us to a new world, a world of freedom and joy. Today, so much still binds us to the world of the past, so many fears hold us prisoners and prevent us from living in freedom and happiness. Let us allow Christ to free us from the world of the past! Our faith in him, which frees us from all our fears and miseries, gives us access to a new world, a world where justice and truth are not a byword, a world of interior freedom and of peace with ourselves, with our neighbours and with God. This is the gift God gave us at our baptism!


In the second reading, the author of the Book of Revelation states that we too share in Christ’s kingship. In the acclamation addressed “to him who loves us and has freed us from our sins by his blood”, he declares that Christ “has made us a kingdom, priests to his God and Father” (1:5-6). Here too it is clear that we are speaking of a kingdom based on a relationship with God, with truth, and not a political kingdom. By his sacrifice, Jesus has opened for us the path to a profound relationship with God: in him we have become true adopted children and thus sharers in his kingship over the world. To be disciples of Jesus, then, means not letting ourselves be allured by the worldly logic of power, but bringing into the world the light of truth and God’s love. The author of the Book of Revelation broadens his gaze to include Jesus’ second coming to judge mankind and to establish forever his divine kingdom, and he reminds us that conversion, as a response to God’s grace, is the condition for the establishment of this kingdom (cf. 1:7). It is a pressing invitation addressed to each and all: to be converted ever anew to the kingdom of God, to the lordship of God, of Truth, in our lives. We invoke the kingdom daily in the prayer of the “Our Father” with the words “Thy kingdom come”; in effect we say to Jesus: Lord, make us yours, live in us, gather together a scattered and suffering humanity, so that in you all may be subjected to the Father of mercy and love

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