–– Sito di FORMAZIONE PERMANENTE MISSIONARIA –– Uno sguardo missionario sulla Vita, il Mondo e la Chiesa A missionary look on the life of the world and the church –– VIDA y MISIÓN – VIE et MISSION – VIDA e MISSÃO ––
MISERICORDIA ET MISERA is a phrase used by Saint Augustine in recounting the story of Jesus’ meeting with the woman taken in adultery (cf. Jn 8:1-11). It would be difficult to imagine a more beautiful or apt way of expressing the mystery of God’s love when it touches the sinner: “the two of them alone remained: mercy with misery”. What great mercy and divine justice shine forth in this narrative! Its teaching serves not only to throw light on the conclusion of the Extraordinary Jubilee of Mercy, but also to point out the path that we are called to follow in the future.
A woman and Jesus meet. She is an adulteress and, in the eyes of the Law, liable to be stoned. Jesus, through his preaching and the total gift of himself that would lead him to the Cross, returned the Mosaic Law to its true and original intent. Here what is central is not the law or legal justice, but the love of God, which is capable of looking into the heart of each person and seeing the deepest desire hidden there; God’s love must take primacy over all else. This Gospel account, however, is not an encounter of sin and judgement in the abstract, but of a sinner and her Saviour. Jesus looked that woman in the eye and read in her heart a desire to be understood, forgiven and set free. The misery of sin was clothed with the mercy of love. Jesus’ only judgement is one filled with mercy and compassion for the condition of this sinner. To those who wished to judge and condemn her to death, Jesus replies with a lengthy silence. His purpose was to let God’s voice be heard in the conscience not only of the woman, but also in those of her accusers, who drop their stones and one by one leave the scene (cf. Jn 8:9). Jesus then says: “Woman, where are they? Has no one condemned you?… Neither do I condemn you. Go your way and from now on do not sin again” (vv. 10-11). Jesus helps the woman to look to the future with hope and to make a new start in life. Henceforth, if she so desires, she can “walk in charity” (Eph 5:2). Once clothed in mercy, even if the inclination to sin remains, it is overcome by the love that makes it possible for her to look ahead and to live her life differently.
Forgiveness is the most visible sign of the Father’s love, which Jesus sought to reveal by his entire life. Every page of the Gospel is marked by this imperative of a love that loves to the point of forgiveness. Even at the last moment of his earthly life, as he was being nailed to the cross, Jesus spoke words of forgiveness: “Father, forgive them; for they know not what they do” (Lk 23:34).
Nothing of what a repentant sinner places before God’s mercy can be excluded from the embrace of his forgiveness. For this reason, none of us has the right to make forgiveness conditional. Mercy is always a gratuitous act of our heavenly Father, an unconditional and unmerited act of love. Consequently, we cannot risk opposing the full freedom of the love with which God enters into the life of every person.
Mercy is this concrete action of love that, by forgiving, transforms and changes our lives. In this way, the divine mystery of mercy is made manifest. God is merciful (cf. Ex 34:6); his mercy lasts for ever (cf. Ps 136). From generation to generation, it embraces all those who trust in him and it changes them, by bestowing a share in his very life.
How meaningful in this regard are the words of encouragement found in an early Christian text: “Clothe yourselves in joy, which always is agreeable and acceptable to God, and rejoice in it. For all who are joyful do what is good, think what is good, and despise sadness… All who put aside sadness and put on joy will live in God”. The experience of mercy brings joy. May we never allow this joy to be robbed from us by our troubles and concerns. May it remain rooted in our hearts and enable us to approach with serenity the events of our daily lives.
In a culture often dominated by technology, sadness and loneliness appear to be on the rise, not least among young people. The future seems prey to an uncertainty that does not make for stability. This often gives rise to depression, sadness and boredom, which can gradually lead to despair. We need witnesses to hope and true joy if we are to dispel the illusions that promise quick and easy happiness through artificial paradises. The profound sense of emptiness felt by so many people can be overcome by the hope we bear in our hearts and by the joy that it gives. We need to acknowledge the joy that rises up in a heart touched by mercy. Let us keep in mind, then, the words of the Apostle: “Rejoice in the Lord always” (Phil 4:4; cf. 1 Thess 5:16)
We feel the need above all to thank the Lord and to tell him: “Lord, you have been favourable to your land… You have forgiven the iniquity of your people” (Ps 85:1-2). So it is. God has subdued our iniquities and cast all our sins into the depths of the sea (cf. Mic 7:19). He no longer remembers them, since he has cast them behind his back (cf. Is 38:17). As far as the east is from the west, so far has he removed our transgressions from us (cf. Ps 103:12).
In this Holy Year, the Church listened attentively and experienced intensely the presence and closeness of the Father, who with the Holy Spirit has enabled her to see with greater clarity the gift and mandate of Jesus Christ regarding forgiveness. It has truly been like a new visitation of the Lord among us. We have felt his life-giving breath poured out upon the Church and, once again, his words have pointed out our mission: “Receive the Holy Spirit: if you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (Jn 20:22-23).
First, we are called to celebrate mercy. What great richness is present in the Church’s prayer when she invokes God as the Father of mercies! In the liturgy, mercy is not only repeatedly implored, but is truly received and experienced. From the beginning to the end of the Eucharistic celebration, mercy constantly appears in the dialogue between the assembly at prayer and the heart of the Father, who rejoices to bestow his merciful love. After first pleading for forgiveness with the invocation “Lord have mercy”, we are immediately reassured: “May almighty God have mercy on us, forgive us our sins, and lead us to everlasting life”. With this confidence, the community gathers in the presence of the Lord, particularly on the holy day of the resurrection. Many of the “Collect” prayers are meant to remind us of the great gift of mercy. In Lent, for example, we pray: “O God, author of every mercy and of all goodness, who in fasting, prayer and almsgiving have shown us a remedy for sin, look graciously on this confession of our lowliness, that we, who are bowed down by our conscience, may always be lifted up by your mercy”. We are immersed in the great Eucharistic Prayer with the Preface that proclaims: “You so loved the world that in your mercy you sent us the Redeemer, to live like us in all things but sin”. The Fourth Eucharistic Prayer is a hymn to God’s mercy: “For you came in mercy to the aid of all, so that those who seek might find you”. “Have mercy on us all” is the insistent plea made by the priest in the Eucharistic Prayer to implore a share in eternal life. After the Our Father, the priest continues by invoking peace and liberation from sin by the “aid of your mercy”. And before the sign of peace, exchanged as an expression of fraternity and mutual love in the light of forgiveness received, the priest prays: “Look not upon on our sins but on the faith of your Church”. In these words, with humble trust we beseech the gift of unity and peace for Holy Mother Church. The celebration of divine mercy culminates in the Eucharistic Sacrifice, the memorial of Christ’s paschal mystery, the source of salvation for every human being, for history and for the whole world. In a word, each moment of the Eucharistic celebration refers to God’s mercy.
In the sacramental life, mercy is granted us in abundance. It is not without significance that the Church mentions mercy explicitly in the formulae of the two “sacraments of healing”, namely, the sacrament of Penance and Reconciliation and the sacrament of the Anointing of the Sick. In the first, the formula of absolution reads: “God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace”. In the second, the formula of anointing reads: “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit”. In the Church’s prayer, then, references to mercy, far from being merely exhortative, are highly performative, which is to say that as we invoke mercy with faith, it is granted to us, and as we confess it to be vital and real, it transforms us. This is a fundamental element of our faith, and we must keep it constantly in mind. Even before the revelation of sin, there is the revelation of the love by which God created the world and human beings. Love is the first act whereby God reveals himself and turns towards us. So let us open our hearts and trust in God’s love for us. His love always precedes us, accompanies us and remains with us, despite our sin.
It would be beneficial if every Christian community, on one Sunday of the liturgical year, could renew its efforts to make the Sacred Scriptures better known and more widely diffused. It would be a Sunday given over entirely to the word of God, so as to appreciate the inexhaustible riches contained in that constant dialogue between the Lord and his people. Creative initiatives can help make this an opportunity for the faithful to become living vessels for the transmission of God’s word. Initiatives of this sort would certainly include the practice of lectio divina, so that the prayerful reading of the sacred text will help support and strengthen the spiritual life. Such a reading, centred on themes relating to mercy, will enable a personal experience of the great fruitfulness of the biblical text – read in the light of the Church’s spiritual tradition – and thus give rise to concrete gestures and works of charity.
In the sacrament of Forgiveness God shows us the way to turn back to him and invites us to experience his closeness anew. This pardon can be obtained by beginning, first of all, to live in charity. The Apostle Peter tells us this when he writes that “love covers a multitude of sins” (1 Pet 4:8). Only God forgives sins, but he asks that we be ready to forgive others even as he has forgiven us: “Forgive us our trespasses, as we forgive those who trespass against us” (Mt 6:12). How sad it is when our hearts are closed and unable to forgive! Resentment, anger and revenge gain the upper hand, making our lives miserable and blocking a joyful commitment to mercy.
I thank every Missionary of Mercy for this valuable service aimed at rendering effective the grace of forgiveness. This extraordinary ministry does not end with the closing of the Holy Door. I wish it to continue until further notice as a concrete sign that the grace of the Jubilee remains alive and effective the world over. As a direct expression of my concern and proximity to the Missionaries of Mercy in this period, the Pontifical Council for the Promotion of the New Evangelization will supervise them and find the most suitable forms for the exercise of this valuable ministry.
Let us recall with renewed pastoral zeal another saying of the Apostle: “God has reconciled us to himself through Christ and has entrusted to us the message of reconciliation” (2 Cor 5:18). We were the first to be forgiven in view of this ministry, made witnesses at first hand of the universality of God’s forgiveness. No law or precept can prevent God from once more embracing the son who returns to him, admitting that he has done wrong but intending to start his life anew. Remaining only at the level of the law is equivalent to thwarting faith and divine mercy. The law has a propaedeutic value (cf. Gal 3:24) with charity as its goal (cf. 1 Tim 1:5). Nonetheless, Christians are called to experience the newness of the Gospel, the “law of the Spirit of life in Christ Jesus” (Rom 8:2). Even in the most complex cases, where there is a temptation to apply a justice derived from rules alone, we must believe in the power flowing from divine grace.
We confessors have experienced many conversions that took place before our very eyes. We feel responsible, then, for actions and words that can touch the heart of penitents and enable them to discover the closeness and tenderness of the Father who forgives. Let us not lose such occasions by acting in a way that can contradict the experience of mercy that the penitent seeks. Rather, let us help light up the space of personal conscience with God’s infinite love (cf. 1 Jn 3:20).
The Sacrament of Reconciliation must regain its central place in the Christian life. This requires priests capable of putting their lives at the service of the “ministry of reconciliation” (2 Cor 5:18), in such a way that, while no sincerely repentant sinner is prevented from drawing near to the love of the Father who awaits his return, everyone is afforded the opportunity of experiencing the liberating power of forgiveness.
A favourable occasion for this could be the 24 Hours for the Lord, a celebration held in proximity to the Fourth Sunday of Lent. This initiative, already in place in many dioceses, has great pastoral value in encouraging a more fervent experience of the sacrament of Confession.
For the Jubilee Year I had also granted that those faithful who, for various reasons, attend churches officiated by the priests of the Priestly Fraternity of Saint Pius X, can validly and licitly receive the sacramental absolution of their sins. For the pastoral benefit of these faithful, and trusting in the good will of their priests to strive with God’s help for the recovery of full communion in the Catholic Church, I have personally decided to extend this faculty beyond the Jubilee Year, until further provisions are made, lest anyone ever be deprived of the sacramental sign of reconciliation through the Church’s pardon.
All of us need consolation because no one is spared suffering, pain and misunderstanding. How much pain can be caused by a spiteful remark born of envy, jealousy or anger! What great suffering is caused by the experience of betrayal, violence and abandonment! How much sorrow in the face of the death of a loved one! And yet God is never far from us at these moments of sadness and trouble. A reassuring word, an embrace that makes us feel understood, a caress that makes us feel love, a prayer that makes us stronger… all these things express God’s closeness through the consolation offered by our brothers and sisters.
Sometimes too, silence can be helpful, especially when we cannot find words in response to the questions of those who suffer. A lack of words, however, can be made up for by the compassion of a person who stays at our side, who loves us and who holds out a hand. It is not true that silence is an act of surrender; on the contrary, it is a moment of strength and love. Silence also belongs to our language of consolation, because it becomes a concrete way of sharing in the suffering of a brother or sister.
The grace of the sacrament of Marriage not only strengthens the family to be a privileged place for practising mercy, but also commits the Christian community and all its pastoral activity to uphold the great positive value of the family. This Jubilee Year cannot overlook the complexity of the current realities of family life. The experience of mercy enables us to regard all human problems from the standpoint of God’s love, which never tires of welcoming and accompanying.
We have to remember each of us carries the richness and the burdens of our personal history; this is what makes us different from everyone else. Our life, with its joys and sorrows, is something unique and unrepeatable that takes place under the merciful gaze of God. This demands, especially of priests, a careful, profound and far-sighted spiritual discernment, so that everyone, none excluded, can feel accepted by God, participate actively in the life of the community and be part of that People of God which journeys tirelessly towards the fullness of his kingdom of justice, love, forgiveness and mercy.
I am convinced that our faith-filled pastoral activity should lead to a direct experience of how the liturgical signs and our prayers are an expression of the Lord’s mercy. It is the Lord himself who offers words of hope, since nothing and no one can ever separate us from his love (cf. Rom 8:35). The priest’s sharing in this moment is an important form of pastoral care, for it represents the closeness of the Christian community at a moment of weakness, solitude, uncertainty and grief.
The desire for closeness to Christ requires us to draw near to our brothers and sisters, for nothing is more pleasing to the Father than a true sign of mercy. By its very nature, mercy becomes visible and tangible in specific acts. Once mercy has been truly experienced, it is impossible to turn back. It grows constantly and it changes our lives. It is an authentic new creation: it brings about a new heart, capable of loving to the full, and it purifies our eyes to perceive hidden needs. How true are the words of the Church’s prayer at the Easter Vigil, after the reading of the creation account: “O God, who wonderfully created human nature and still more wonderfully redeemed it”.
Mercy renews and redeems because it is an encounter between two hearts: the heart of God who comes to meet us and a human heart. The latter is warmed and healed by the former. Our hearts of stone become hearts of flesh (cf. Ezek 36:26) capable of love despite our sinfulness. I come to realize that I am truly a “new creation” (Gal 6:15): I am loved, therefore I exist; I am forgiven, therefore I am reborn; I have been shown mercy, therefore I have become a vessel of mercy.
In our own day, whole peoples suffer hunger and thirst, and we are haunted by pictures of children with nothing to eat. Throngs of people continue to migrate from one country to another in search of food, work, shelter and peace. Disease in its various forms is a constant cause of suffering that cries out for assistance, comfort and support. Prisons are often places where confinement is accompanied by serious hardships due to inhumane living conditions. Illiteracy remains widespread, preventing children from developing their potential and exposing them to new forms of slavery. The culture of extreme individualism, especially in the West, has led to a loss of a sense of solidarity with and responsibility for others. Today many people have no experience of God himself, and this represents the greatest poverty and the major obstacle to recognition of the inviolable dignity of human life.
To conclude, the corporal and spiritual works of mercy continue in our own day to be proof of mercy’s immense positive influence as a social value. Mercy impels us to roll up our sleeves and set about restoring dignity to millions of people; they are our brothers and sisters who, with us, are called to build a “city which is reliable”.
Let us make every effort, then, to devise specific and responsible ways of practising charity and the works of mercy. Mercy is inclusive and tends to expand in a way that knows no limits. Hence we are called to give new expression to the traditional works of mercy. For mercy overflows, keeps moving forward, bears rich fruit. It is like the leaven that makes the dough rise (cf. Mt 13:33), or the mustard seed that grows into a tree (cf. Lk 13:19).
We need but think of one corporal work of mercy: “to clothe the naked” (cf. Mt 25:36,38,43,44). This brings us back to the beginning, in the Garden of Eden, when Adam and Eve realize that they are naked and, hearing the Lord approaching, feel shame and hide themselves (Gen 3:7-8). We know that God punished them, yet he also “made for Adam and for his wife garments of skins, and clothed them” (Gen 3:21). He covered their shame and restored their dignity.
Let us think too of Jesus on Golgotha. The Son of God hangs naked on the cross; the soldiers took his tunic and cast lots for it (cf. Jn 19:23-24). He has nothing left. The cross is the extreme revelation of Jesus’ sharing the lot of those who have lost their dignity for lack of the necessities of life. Just as the Church is called to be the “tunic of Christ” and to clothe her Lord once more, so She is committed to solidarity with the naked of the world, to help them recover the dignity of which they have been stripped. Jesus’ words: “I was naked and you clothed me” (Mt 25:36), oblige us not to turn our backs on the new forms of poverty and marginalization that prevent people from living a life of dignity.
Being unemployed or not receiving a sufficient salary; not being able to have a home or a land in which to live; experiencing discrimination on account of one’s faith, race or social status: these are just a few of the many examples of situations that attack the dignity of the person. In the face of such attacks, Christian mercy responds above all with vigilance and solidarity. How many situations exist today where we can restore dignity to individuals and make possible a truly humane life! Let us think only about the many children who suffer from forms of violence that rob them of the joy of life. I keep thinking of their sorrowful and bewildered faces. They are pleading for our help to be set free from the slavery of the contemporary world. These children are the young adults of tomorrow. How are we preparing them to live with dignity and responsibility? With what hope can they face their present or their future?
The social character of mercy demands that we not simply stand by and do nothing. It requires us to banish indifference and hypocrisy, lest our plans and projects remain a dead letter. May the Holy Spirit help us to contribute actively and selflessly to making justice and a dignified life not simply clichés but a concrete commitment of those who seek to bear witness to the presence of the Kingdom of God.
The works of mercy affect a person’s entire life. For this reason, we can set in motion a real cultural revolution, beginning with simple gestures capable of reaching body and spirit, people’s very lives. This is a commitment that the Christian community should take up, in the knowledge that God’s word constantly calls us to leave behind the temptation to hide behind indifference and individualism in order to lead a comfortable life free of problems. Jesus tells his disciples: “The poor will always be with you” (Jn 12:8). There is no alibi to justify not engaging with the poor when Jesus has identified himself with each of them.
The culture of mercy is shaped in assiduous prayer, in docility to the working of the Holy Spirit, in knowledge of the lives of the saints and in being close to the poor. It urges us not to overlook situations that call for our involvement. The temptation to theorize “about” mercy can be overcome to the extent that our daily life becomes one of participation and sharing. Nor should we ever forget what the Apostle tells us about his meeting with Peter, James and John after his conversion. His words highlight an essential aspect of his own mission and of the Christian life as a whole: “They asked only one thing, that we remember the poor, which was actually what I was eager to do” (Gal 2:10). We cannot forget the poor: this is an injunction as relevant today as ever, and one that compels by its evangelical warrant.
This is the time of mercy. Each day of our journey is marked by God’s presence. He guides our steps with the power of the grace that the Spirit pours into our hearts to make them capable of loving. It is the time of mercy for each and all, since no one can think that he or she is cut off from God’s closeness and the power of his tender love. It is the time of mercy because those who are weak and vulnerable, distant and alone, ought to feel the presence of brothers and sisters who can help them in their need. It is the time of mercy because the poor should feel that they are regarded with respect and concern by others who have overcome indifference and discovered what is essential in life. It is the time of mercy because no sinner can ever tire of asking forgiveness and all can feel the welcoming embrace of the Father.
During the “Jubilee for Socially Excluded People”, as the Holy Doors of Mercy were being closed in all the cathedrals and shrines of the world, I had the idea that, as yet another tangible sign of this Extraordinary Holy Year, the entire Church might celebrate, on the Thirty-Third Sunday of Ordinary Time, the World Day of the Poor. This would be the worthiest way to prepare for the celebration of the Solemnity of our Lord Jesus Christ, King of the Universe, who identified with the little ones and the poor and who will judge us on our works of mercy (cf. Mt 25:31-46). It would be a day to help communities and each of the baptized to reflect on how poverty is at the very heart of the Gospel and that, as long as Lazarus lies at the door of our homes (cf. Lk 16:19-21), there can be no justice or social peace. This Day will also represent a genuine form of new evangelization (cf. Mt 11:5) which can renew the face of the Church as She perseveres in her perennial activity of pastoral conversion and witness to mercy.
Given in Rome, at Saint Peter’s Basilica, on 20 November, the Solemnity of our Lord Jesus Christ, King of the Universe, in the year 2016, the fourth of my Pontificate.