APOSTOLIC EXHORTATION GAUDETE ET EXSULTATE OF THE HOLY FATHER FRANCIS (part I)

APOSTOLIC EXHORTATION
GAUDETE ET EXSULTATE
OF THE HOLY FATHER
FRANCIS
ON THE CALL TO HOLINESS
IN TODAY’S WORLD

1. “REJOICE AND BE GLAD” (Mt 5:12), Jesus tells those persecuted or humiliated for his sake. The Lord asks everything of us, and in return he offers us true life, the happiness for which we were created. He wants us to be saints and not to settle for a bland and mediocre existence. The call to holiness is present in various ways from the very first pages of the Bible. We see it expressed in the Lord’s words to Abraham: “Walk before me, and be blameless” (Gen 17:1).

2. What follows is not meant to be a treatise on holiness, containing definitions and distinctions helpful for understanding this important subject, or a discussion of the various means of sanctification. My modest goal is to repropose the call to holiness in a practical way for our own time, with all its risks, challenges and opportunities. For the Lord has chosen each one of us “to be holy and blameless before him in love” (Eph 1:4).

CHAPTER ONE

THE CALL TO HOLINESS

THE SAINTS WHO ENCOURAGE AND ACCOMPANY US

3. The Letter to the Hebrews presents a number of testimonies that encourage us to “run with perseverance the race that is set before us” (12:1). It speaks of Abraham, Sarah, Moses, Gideon and others (cf. 11:1-12:3). Above all, it invites us to realize that “a great cloud of witnesses” (12:1) impels us to advance constantly towards the goal. These witnesses may include our own mothers, grandmothers or other loved ones (cf. 2 Tim 1:5). Their lives may not always have been perfect, yet even amid their faults and failings they kept moving forward and proved pleasing to the Lord.

4. The saints now in God’s presence preserve their bonds of love and communion with us. The Book of Revelation attests to this when it speaks of the intercession of the martyrs: “I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne; they cried out with a loud voice, ‘O sovereign Lord, holy and true, how long will it be before you judge?’” (6:9-10). Each of us can say: “Surrounded, led and guided by the friends of God… I do not have to carry alone what, in truth, I could never carry alone. All the saints of God are there to protect me, to sustain me and to carry me”.[1]

5. The processes of beatification and canonization recognize the signs of heroic virtue, the sacrifice of one’s life in martyrdom, and certain cases where a life is constantly offered for others, even until death. This shows an exemplary imitation of Christ, one worthy of the admiration of the faithful.[2] We can think, for example, of Blessed Maria Gabriella Sagheddu, who offered her life for the unity of Christians.

THE SAINTS “NEXT DOOR”

6. Nor need we think only of those already beatified and canonized. The Holy Spirit bestows holiness in abundance among God’s holy and faithful people, for “it has pleased God to make men and women holy and to save them, not as individuals without any bond between them, but rather as a people who might acknowledge him in truth and serve him in holiness”.[3] In salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in a human community. God wanted to enter into the life and history of a people.

7. I like to contemplate the holiness present in the patience of God’s people: in those parents who raise their children with immense love, in those men and women who work hard to support their families, in the sick, in elderly religious who never lose their smile. In their daily perseverance I see the holiness of the Church militant. Very often it is a holiness found in our next-door neighbours, those who, living in our midst, reflect God’s presence. We might call them “the middle class of holiness”.[4]

8. Let us be spurred on by the signs of holiness that the Lord shows us through the humblest members of that people which “shares also in Christ’s prophetic office, spreading abroad a living witness to him, especially by means of a life of faith and charity”.[5] We should consider the fact that, as Saint Teresa Benedicta of the Cross suggests, real history is made by so many of them. As she writes: “The greatest figures of prophecy and sanctity step forth out of the darkest night. But for the most part, the formative stream of the mystical life remains invisible. Certainly the most decisive turning points in world history are substantially co-determined by souls whom no history book ever mentions. And we will only find out about those souls to whom we owe the decisive turning points in our personal lives on the day when all that is hidden is revealed”.[6]

9. Holiness is the most attractive face of the Church. But even outside the Catholic Church and in very different contexts, the Holy Spirit raises up “signs of his presence which help Christ’s followers”.[7] Saint John Paul II reminded us that “the witness to Christ borne even to the shedding of blood has become a common inheritance of Catholics, Orthodox, Anglicans and Protestants”.[8] In the moving ecumenical commemoration held in the Colosseum during the Great Jubilee of the Year 2000, he stated that the martyrs are “a heritage which speaks more powerfully than all the causes of division”.[9]

THE LORD CALLS

10. All this is important. Yet with this Exhortation I would like to insist primarily on the call to holiness that the Lord addresses to each of us, the call that he also addresses, personally, to you: “Be holy, for I am holy” (Lev 11:44; cf. 1 Pet 1:16). The Second Vatican Councilstated this clearly: “Strengthened by so many and such great means of salvation, all the faithful, whatever their condition or state, are called by the Lord – each in his or her own way – to that perfect holiness by which the Father himself is perfect”.[10]

11. “Each in his or her own way” the Council says. We should not grow discouraged before examples of holiness that appear unattainable. There are some testimonies that may prove helpful and inspiring, but that we are not meant to copy, for that could even lead us astray from the one specific path that the Lord has in mind for us. The important thing is that each believer discern his or her own path, that they bring out the very best of themselves, the most personal gifts that God has placed in their hearts (cf. 1 Cor 12:7), rather than hopelessly trying to imitate something not meant for them. We are all called to be witnesses, but there are many actual ways of bearing witness.[11] Indeed, when the great mystic, Saint John of the Cross, wrote his Spiritual Canticle, he preferred to avoid hard and fast rules for all. He explained that his verses were composed so that everyone could benefit from them “in his or her own way”.[12] For God’s life is communicated “to some in one way and to others in another”.[13]

12. Within these various forms, I would stress too that the “genius of woman” is seen in feminine styles of holiness, which are an essential means of reflecting God’s holiness in this world. Indeed, in times when women tended to be most ignored or overlooked, the Holy Spirit raised up saints whose attractiveness produced new spiritual vigour and important reforms in the Church. We can mention Saint Hildegard of Bingen, Saint Bridget, Saint Catherine of Siena, Saint Teresa of Avila and Saint Thérèse of Lisieux. But I think too of all those unknown or forgotten women who, each in her own way, sustained and transformed families and communities by the power of their witness.

13. This should excite and encourage us to give our all and to embrace that unique plan that God willed for each of us from eternity: “Before I formed you in the womb I knew you, and before you were born I consecrated you” (Jer 1:5).

FOR YOU TOO

14. To be holy does not require being a bishop, a priest or a religious. We are frequently tempted to think that holiness is only for those who can withdraw from ordinary affairs to spend much time in prayer. That is not the case. We are all called to be holy by living our lives with love and by bearing witness in everything we do, wherever we find ourselves. Are you called to the consecrated life? Be holy by living out your commitment with joy. Are you married? Be holy by loving and caring for your husband or wife, as Christ does for the Church. Do you work for a living? Be holy by labouring with integrity and skill in the service of your brothers and sisters. Are you a parent or grandparent? Be holy by patiently teaching the little ones how to follow Jesus. Are you in a position of authority? Be holy by working for the common good and renouncing personal gain.[14]

15. Let the grace of your baptism bear fruit in a path of holiness. Let everything be open to God; turn to him in every situation. Do not be dismayed, for the power of the Holy Spirit enables you to do this, and holiness, in the end, is the fruit of the Holy Spirit in your life (cf. Gal5:22-23). When you feel the temptation to dwell on your own weakness, raise your eyes to Christ crucified and say: “Lord, I am a poor sinner, but you can work the miracle of making me a little bit better”. In the Church, holy yet made up of sinners, you will find everything you need to grow towards holiness. The Lord has bestowed on the Church the gifts of scripture, the sacraments, holy places, living communities, the witness of the saints and a multifaceted beauty that proceeds from God’s love, “like a bride bedecked with jewels” (Is61:10).

16. This holiness to which the Lord calls you will grow through small gestures. Here is an example: a woman goes shopping, she meets a neighbour and they begin to speak, and the gossip starts. But she says in her heart: “No, I will not speak badly of anyone”. This is a step forward in holiness. Later, at home, one of her children wants to talk to her about his hopes and dreams, and even though she is tired, she sits down and listens with patience and love. That is another sacrifice that brings holiness. Later she experiences some anxiety, but recalling the love of the Virgin Mary, she takes her rosary and prays with faith. Yet another path of holiness. Later still, she goes out onto the street, encounters a poor person and stops to say a kind word to him. One more step.

17. At times, life presents great challenges. Through them, the Lord calls us anew to a conversion that can make his grace more evident in our lives, “in order that we may share his holiness” (Heb 12:10). At other times, we need only find a more perfect way of doing what we are already doing: “There are inspirations that tend solely to perfect in an extraordinary way the ordinary things we do in life”.[15] When Cardinal François-Xavier Nguyên van Thuân was imprisoned, he refused to waste time waiting for the day he would be set free. Instead, he chose “to live the present moment, filling it to the brim with love”. He decided: “I will seize the occasions that present themselves every day; I will accomplish ordinary actions in an extraordinary way”.[16]

18. In this way, led by God’s grace, we shape by many small gestures the holiness God has willed for us, not as men and women sufficient unto ourselves but rather “as good stewards of the manifold grace of God” (1 Pet 4:10). The New Zealand bishops rightly teach us that we are capable of loving with the Lord’s unconditional love, because the risen Lord shares his powerful life with our fragile lives: “His love set no limits and, once given, was never taken back. It was unconditional and remained faithful. To love like that is not easy because we are often so weak. But just to try to love as Christ loved us shows that Christ shares his own risen life with us. In this way, our lives demonstrate his power at work – even in the midst of human weakness”.[17]

YOUR MISSION IN CHRIST

19. A Christian cannot think of his or her mission on earth without seeing it as a path of holiness, for “this is the will of God, your sanctification” (1 Thess 4:3). Each saint is a mission, planned by the Father to reflect and embody, at a specific moment in history, a certain aspect of the Gospel.

20. That mission has its fullest meaning in Christ, and can only be understood through him. At its core, holiness is experiencing, in union with Christ, the mysteries of his life. It consists in uniting ourselves to the Lord’s death and resurrection in a unique and personal way, constantly dying and rising anew with him. But it can also entail reproducing in our own lives various aspects of Jesus’ earthly life: his hidden life, his life in community, his closeness to the outcast, his poverty and other ways in which he showed his self-sacrificing love. The contemplation of these mysteries, as Saint Ignatius of Loyola pointed out, leads us to incarnate them in our choices and attitudes.[18]Because “everything in Jesus’ life was a sign of his mystery”,[19] “Christ’s whole life is a revelation of the Father”,[20] “Christ’s whole life is a mystery of redemption”,[21] “Christ’s whole life is a mystery of recapitulation”.[22] “Christ enables us to live in him all that he himself lived, and he lives it in us”.[23]

21. The Father’s plan is Christ, and ourselves in him. In the end, it is Christ who loves in us, for “holiness is nothing other than charity lived to the full”.[24] As a result, “the measure of our holiness stems from the stature that Christ achieves in us, to the extent that, by the power of the Holy Spirit, we model our whole life on his”.[25] Every saint is a message which the Holy Spirit takes from the riches of Jesus Christ and gives to his people.

22. To recognize the word that the Lord wishes to speak to us through one of his saints, we do not need to get caught up in details, for there we might also encounter mistakes and failures. Not everything a saint says is completely faithful to the Gospel; not everything he or she does is authentic or perfect. What we need to contemplate is the totality of their life, their entire journey of growth in holiness, the reflection of Jesus Christ that emerges when we grasp their overall meaning as a person.[26]

23. This is a powerful summons to all of us. You too need to see the entirety of your life as a mission. Try to do so by listening to God in prayer and recognizing the signs that he gives you. Always ask the Spirit what Jesus expects from you at every moment of your life and in every decision you must make, so as to discern its place in the mission you have received. Allow the Spirit to forge in you the personal mystery that can reflect Jesus Christ in today’s world.

24. May you come to realize what that word is, the message of Jesus that God wants to speak to the world by your life. Let yourself be transformed. Let yourself be renewed by the Spirit, so that this can happen, lest you fail in your precious mission. The Lord will bring it to fulfilment despite your mistakes and missteps, provided that you do not abandon the path of love but remain ever open to his supernatural grace, which purifies and enlightens.

ACTIVITY THAT SANCTIFIES

25. Just as you cannot understand Christ apart from the kingdom he came to bring, so too your personal mission is inseparable from the building of that kingdom: “Strive first for the kingdom of God and his righteousness” (Mt 6:33). Your identification with Christ and his will involves a commitment to build with him that kingdom of love, justice and universal peace. Christ himself wants to experience this with you, in all the efforts and sacrifices that it entails, but also in all the joy and enrichment it brings. You cannot grow in holiness without committing yourself, body and soul, to giving your best to this endeavour.

26. It is not healthy to love silence while fleeing interaction with others, to want peace and quiet while avoiding activity, to seek prayer while disdaining service. Everything can be accepted and integrated into our life in this world, and become a part of our path to holiness. We are called to be contemplatives even in the midst of action, and to grow in holiness by responsibly and generously carrying out our proper mission.

27. Could the Holy Spirit urge us to carry out a mission and then ask us to abandon it, or not fully engage in it, so as to preserve our inner peace? Yet there are times when we are tempted to relegate pastoral engagement or commitment in the world to second place, as if these were “distractions” along the path to growth in holiness and interior peace. We can forget that “life does not have a mission, but is a mission”.[27]

28. Needless to say, anything done out of anxiety, pride or the need to impress others will not lead to holiness. We are challenged to show our commitment in such a way that everything we do has evangelical meaning and identifies us all the more with Jesus Christ. We often speak, for example, of the spirituality of the catechist, the spirituality of the diocesan priesthood, the spirituality of work. For the same reason, in Evangelii Gaudium I concluded by speaking of a spirituality of mission, in Laudato Si’ of an ecological spirituality, and in Amoris Laetitia of a spirituality of family life.

29. This does not mean ignoring the need for moments of quiet, solitude and silence before God. Quite the contrary. The presence of constantly new gadgets, the excitement of travel and an endless array of consumer goods at times leave no room for God’s voice to be heard. We are overwhelmed by words, by superficial pleasures and by an increasing din, filled not by joy but rather by the discontent of those whose lives have lost meaning. How can we fail to realize the need to stop this rat race and to recover the personal space needed to carry on a heartfelt dialogue with God? Finding that space may prove painful but it is always fruitful. Sooner or later, we have to face our true selves and let the Lord enter. This may not happen unless “we see ourselves staring into the abyss of a frightful temptation, or have the dizzying sensation of standing on the precipice of utter despair, or find ourselves completely alone and abandoned”.[28] In such situations, we find the deepest motivation for living fully our commitment to our work.

30. The same distractions that are omnipresent in today’s world also make us tend to absolutize our free time, so that we can give ourselves over completely to the devices that provide us with entertainment or ephemeral pleasures.[29] As a result, we come to resent our mission, our commitment grows slack, and our generous and ready spirit of service begins to flag. This denatures our spiritual experience. Can any spiritual fervour be sound when it dwells alongside sloth in evangelization or in service to others?

31. We need a spirit of holiness capable of filling both our solitude and our service, our personal life and our evangelizing efforts, so that every moment can be an expression of self-sacrificing love in the Lord’s eyes. In this way, every minute of our lives can be a step along the path to growth in holiness.

MORE ALIVE, MORE HUMAN

32. Do not be afraid of holiness. It will take away none of your energy, vitality or joy. On the contrary, you will become what the Father had in mind when he created you, and you will be faithful to your deepest self. To depend on God sets us free from every form of enslavement and leads us to recognize our great dignity. We see this in Saint Josephine Bakhita: “Abducted and sold into slavery at the tender age of seven, she suffered much at the hands of cruel masters. But she came to understand the profound truth that God, and not man, is the true Master of every human being, of every human life. This experience became a source of great wisdom for this humble daughter of Africa”.[30]

33. To the extent that each Christian grows in holiness, he or she will bear greater fruit for our world. The bishops of West Africa have observed that “we are being called in the spirit of the New Evangelization to be evangelized and to evangelize through the empowering of all you, the baptized, to take up your roles as salt of the earth and light of the world wherever you find yourselves”.[31]

34. Do not be afraid to set your sights higher, to allow yourself to be loved and liberated by God. Do not be afraid to let yourself be guided by the Holy Spirit. Holiness does not make you less human, since it is an encounter between your weakness and the power of God’s grace. For in the words of León Bloy, when all is said and done, “the only great tragedy in life, is not to become a saint”.[32]

CHAPTER TWO

TWO SUBTLE ENEMIES OF HOLINESS

35. Here I would like to mention two false forms of holiness that can lead us astray: gnosticism and pelagianism. They are two heresies from early Christian times, yet they continue to plague us. In our times too, many Christians, perhaps without realizing it, can be seduced by these deceptive ideas, which reflect an anthropocentric immanentism disguised as Catholic truth.[33] Let us take a look at these two forms of doctrinal or disciplinary security that give rise “toa narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyses and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying. In neither case is one really concerned about Jesus Christ or others”.[34]

CONTEMPORARY GNOSTICISM

36. Gnosticism presumes “a purely subjective faith whose only interest is a certain experience or a set of ideas and bits of information which are meant to console and enlighten, but which ultimately keep one imprisoned in his or her own thoughts and feelings”.[35]

An intellect without God and without flesh

37. Thanks be to God, throughout the history of the Church it has always been clear that a person’s perfection is measured not by the information or knowledge they possess, but by the depth of their charity. “Gnostics” do not understand this, because they judge others based on their ability to understand the complexity of certain doctrines. They think of the intellect as separate from the flesh, and thus become incapable of touching Christ’s suffering flesh in others, locked up as they are in an encyclopaedia of abstractions. In the end, by disembodying the mystery, they prefer “a God without Christ, a Christ without the Church, a Church without her people”.[36]

38. Certainly this is a superficial conceit: there is much movement on the surface, but the mind is neither deeply moved nor affected. Still, gnosticism exercises a deceptive attraction for some people, since the gnostic approach is strict and allegedly pure, and can appear to possess a certain harmony or order that encompasses everything.

39. Here we have to be careful. I am not referring to a rationalism inimical to Christian faith. It can be present within the Church, both among the laity in parishes and teachers of philosophy and theology in centres of formation. Gnostics think that their explanations can make the entirety of the faith and the Gospel perfectly comprehensible. They absolutize their own theories and force others to submit to their way of thinking. A healthy and humble use of reason in order to reflect on the theological and moral teaching of the Gospel is one thing. It is another to reduce Jesus’ teaching to a cold and harsh logic that seeks to dominate everything.[37]

A doctrine without mystery

40. Gnosticism is one of the most sinister ideologies because, while unduly exalting knowledge or a specific experience, it considers its own vision of reality to be perfect. Thus, perhaps without even realizing it, this ideology feeds on itself and becomes even more myopic. It can become all the more illusory when it masks itself as a disembodied spirituality. For gnosticism “by its very nature seeks to domesticate the mystery”,[38] whether the mystery of God and his grace, or the mystery of others’ lives.

41. When somebody has an answer for every question, it is a sign that they are not on the right road. They may well be false prophets, who use religion for their own purposes, to promote their own psychological or intellectual theories. God infinitely transcends us; he is full of surprises. We are not the ones to determine when and how we will encounter him; the exact times and places of that encounter are not up to us. Someone who wants everything to be clear and sure presumes to control God’s transcendence.

42. Nor can we claim to say where God is not, because God is mysteriously present in the life of every person, in a way that he himself chooses, and we cannot exclude this by our presumed certainties. Even when someone’s life appears completely wrecked, even when we see it devastated by vices or addictions, God is present there. If we let ourselves be guided by the Spirit rather than our own preconceptions, we can and must try to find the Lord in every human life. This is part of the mystery that a gnostic mentality cannot accept, since it is beyond its control.

The limits of reason

43. It is not easy to grasp the truth that we have received from the Lord. And it is even more difficult to express it. So we cannot claim that our way of understanding this truth authorizes us to exercise a strict supervision over others’ lives. Here I would note that in the Church there legitimately coexist different ways of interpreting many aspects of doctrine and Christian life; in their variety, they “help to express more clearly the immense riches of God’s word”. It is true that “for those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion”.[39] Indeed, some currents of gnosticism scorned the concrete simplicity of the Gospel and attempted to replace the trinitarian and incarnate God with a superior Unity, wherein the rich diversity of our history disappeared.

44. In effect, doctrine, or better, our understanding and expression of it, “is not a closed system, devoid of the dynamic capacity to pose questions, doubts, inquiries… The questions of our people, their suffering, their struggles, their dreams, their trials and their worries, all possess an interpretational value that we cannot ignore if we want to take the principle of the incarnation seriously. Their wondering helps us to wonder, their questions question us”.[40]

45. A dangerous confusion can arise. We can think that because we know something, or are able to explain it in certain terms, we are already saints, perfect and better than the “ignorant masses”. Saint John Paul II warned of the temptation on the part of those in the Church who are more highly educated “to feel somehow superior to other members of the faithful”.[41] In point of fact, what we think we know should always motivate us to respond more fully to God’s love. Indeed, “you learn so as to live: theology and holiness are inseparable”.[42]

46. When Saint Francis of Assisi saw that some of his disciples were engaged in teaching, he wanted to avoid the temptation to gnosticism. He wrote to Saint Anthony of Padua: “I am pleased that you teach sacred theology to the brothers, provided that… you do not extinguish the spirit of prayer and devotion during study of this kind”.[43] Francis recognized the temptation to turn the Christian experience into a set of intellectual exercises that distance us from the freshness of the Gospel. Saint Bonaventure, on the other hand, pointed out that true Christian wisdom can never be separated from mercy towards our neighbour: “The greatest possible wisdom is to share fruitfully what we have to give… Even as mercy is the companion of wisdom, avarice is its enemy”.[44] “There are activities that, united to contemplation, do not prevent the latter, but rather facilitate it, such as works of mercy and devotion”.[45]

CONTEMPORARY PELAGIANISM

47. Gnosticism gave way to another heresy, likewise present in our day. As time passed, many came to realize that it is not knowledge that betters us or makes us saints, but the kind of life we lead. But this subtly led back to the old error of the gnostics, which was simply transformed rather than eliminated.

48. The same power that the gnostics attributed to the intellect, others now began to attribute to the human will, to personal effort. This was the case with the pelagians and semi-pelagians. Now it was not intelligence that took the place of mystery and grace, but our human will. It was forgotten that everything “depends not on human will or exertion, but on God who shows mercy” (Rom 9:16) and that “he first loved us” (cf. 1 Jn 4:19).

A will lacking humility

49. Those who yield to this pelagian or semi-pelagian mindset, even though they speak warmly of God’s grace, “ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style”.[46] When some of them tell the weak that all things can be accomplished with God’s grace, deep down they tend to give the idea that all things are possible by the human will, as if it were something pure, perfect, all-powerful, to which grace is then added. They fail to realize that “not everyone can do everything”,[47] and that in this life human weaknesses are not healed completely and once for all by grace.[48] In every case, as Saint Augustine taught, God commands you to do what you can and to ask for what you cannot,[49] and indeed to pray to him humbly: “Grant what you command, and command what you will”.[50]

50. Ultimately, the lack of a heartfelt and prayerful acknowledgment of our limitations prevents grace from working more effectively within us, for no room is left for bringing about the potential good that is part of a sincere and genuine journey of growth.[51] Grace, precisely because it builds on nature, does not make us superhuman all at once. That kind of thinking would show too much confidence in our own abilities. Underneath our orthodoxy, our attitudes might not correspond to our talk about the need for grace, and in specific situations we can end up putting little trust in it. Unless we can acknowledge our concrete and limited situation, we will not be able to see the real and possible steps that the Lord demands of us at every moment, once we are attracted and empowered by his gift. Grace acts in history; ordinarily it takes hold of us and transforms us progressively.[52] If we reject this historical and progressive reality, we can actually refuse and block grace, even as we extol it by our words.

51. When God speaks to Abraham, he tells him: “I am God Almighty, walk before me, and be blameless” (Gen 17:1). In order to be blameless, as he would have us, we need to live humbly in his presence, cloaked in his glory; we need to walk in union with him, recognizing his constant love in our lives. We need to lose our fear before that presence which can only be for our good. God is the Father who gave us life and loves us greatly. Once we accept him, and stop trying to live our lives without him, the anguish of loneliness will disappear (cf. Ps 139:23-24). In this way we will know the pleasing and perfect will of the Lord (cf. Rom 12:1-2) and allow him to mould us like a potter (cf. Is 29:16). So often we say that God dwells in us, but it is better to say that we dwell in him, that he enables us to dwell in his light and love. He is our temple; we ask to dwell in the house of the Lord all the days of our life (cf. Ps 27:4). “For one day in your courts is better than a thousand elsewhere” (Ps 84:10). In him is our holiness.

An often overlooked Church teaching

52. The Church has repeatedly taught that we are justified not by our own works or efforts, but by the grace of the Lord, who always takes the initiative. The Fathers of the Church, even before Saint Augustine, clearly expressed this fundamental belief. Saint John Chrysostom said that God pours into us the very source of all his gifts even before we enter into battle.[53] Saint Basil the Great remarked that the faithful glory in God alone, for “they realize that they lack true justice and are justified only through faith in Christ”.[54]

53. The Second Synod of Orange taught with firm authority that nothing human can demand, merit or buy the gift of divine grace, and that all cooperation with it is a prior gift of that same grace: “Even the desire to be cleansed comes about in us through the outpouring and working of the Holy Spirit”.[55] Subsequently, the Council of Trent, while emphasizing the importance of our cooperation for spiritual growth, reaffirmed that dogmatic teaching: “We are said to be justified gratuitously because nothing that precedes justification, neither faith nor works, merits the grace of justification; for ‘if it is by grace, it is no longer on the basis of works; otherwise, grace would no longer be grace’ (Rom 11:6)”.[56]

54. The Catechism of the Catholic Church also reminds us that the gift of grace “surpasses the power of human intellect and will”[57] and that “with regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality”.[58] His friendship infinitely transcends us; we cannot buy it with our works, it can only be a gift born of his loving initiative. This invites us to live in joyful gratitude for this completely unmerited gift, since “after one has grace, the grace already possessed cannot come under merit”.[59] The saints avoided putting trust in their own works: “In the evening of this life, I shall appear before you empty-handed, for I do not ask you, Lord, to count my works. All our justices have stains in your sight”.[60]

55. This is one of the great convictions that the Church has come firmly to hold. It is so clearly expressed in the word of God that there can be no question of it. Like the supreme commandment of love, this truth should affect the way we live, for it flows from the heart of the Gospel and demands that we not only accept it intellectually but also make it a source of contagious joy. Yet we cannot celebrate this free gift of the Lord’s friendship unless we realize that our earthly life and our natural abilities are his gift. We need “to acknowledge jubilantly that our life is essentially a gift, and recognize that our freedom is a grace. This is not easy today, in a world that thinks it can keep something for itself, the fruits of its own creativity or freedom”.[61]

56. Only on the basis of God’s gift, freely accepted and humbly received, can we cooperate by our own efforts in our progressive transformation.[62] We must first belong to God, offering ourselves to him who was there first, and entrusting to him our abilities, our efforts, our struggle against evil and our creativity, so that his free gift may grow and develop within us: “I appeal to you, therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God” (Rom 12:1). For that matter, the Church has always taught that charity alone makes growth in the life of grace possible, for “if I do not have love, I am nothing” (1 Cor13:2).

New pelagians

57. Still, some Christians insist on taking another path, that of justification by their own efforts, the worship of the human will and their own abilities. The result is a self-centred and elitist complacency, bereft of true love. This finds expression in a variety of apparently unconnected ways of thinking and acting: an obsession with the law, an absorption with social and political advantages, a punctilious concern for the Church’s liturgy, doctrine and prestige, a vanity about the ability to manage practical matters, and an excessive concern with programmes of self-help and personal fulfilment. Some Christians spend their time and energy on these things, rather than letting themselves be led by the Spirit in the way of love, rather than being passionate about communicating the beauty and the joy of the Gospel and seeking out the lost among the immense crowds that thirst for Christ.[63]

58. Not infrequently, contrary to the promptings of the Spirit, the life of the Church can become a museum piece or the possession of a select few. This can occur when some groups of Christians give excessive importance to certain rules, customs or ways of acting. The Gospel then tends to be reduced and constricted, deprived of its simplicity, allure and savour. This may well be a subtle form of pelagianism, for it appears to subject the life of grace to certain human structures. It can affect groups, movements and communities, and it explains why so often they begin with an intense life in the Spirit, only to end up fossilized… or corrupt.

59. Once we believe that everything depends on human effort as channelled by ecclesial rules and structures, we unconsciously complicate the Gospel and become enslaved to a blueprint that leaves few openings for the working of grace. Saint Thomas Aquinas reminded us that the precepts added to the Gospel by the Church should be imposed with moderation “lest the conduct of the faithful become burdensome”, for then our religion would become a form of servitude.[64]

The summation of the Law

60. To avoid this, we do well to keep reminding ourselves that there is a hierarchy of virtues that bids us seek what is essential. The primacy belongs to the theological virtues, which have God as their object and motive. At the centre is charity. Saint Paul says that what truly counts is “faith working through love” (Gal 5:6). We are called to make every effort to preserve charity: “The one who loves another has fulfilled the law… for love is the fulfilment of the law” (Rom 13:8.10). “For the whole law is summed up in a single commandment, ‘You shall love your neighbour as yourself’” (Gal 5:14).

61. In other words, amid the thicket of precepts and prescriptions, Jesus clears a way to seeing two faces, that of the Father and that of our brother. He does not give us two more formulas or two more commands. He gives us two faces, or better yet, one alone: the face of God reflected in so many other faces. For in every one of our brothers and sisters, especially the least, the most vulnerable, the defenceless and those in need, God’s very image is found. Indeed, with the scraps of this frail humanity, the Lord will shape his final work of art. For “what endures, what has value in life, what riches do not disappear? Surely these two: the Lord and our neighbour. These two riches do not disappear!”[65]

62. May the Lord set the Church free from these new forms of gnosticism and pelagianism that weigh her down and block her progress along the path to holiness! These aberrations take various shapes, according to the temperament and character of each person. So I encourage everyone to reflect and discern before God whether they may be present in their lives.

CHAPTER THREE

IN THE LIGHT OF THE MASTER

63. There can be any number of theories about what constitutes holiness, with various explanations and distinctions. Such reflection may be useful, but nothing is more enlightening than turning to Jesus’ words and seeing his way of teaching the truth. Jesus explained with great simplicity what it means to be holy when he gave us the Beatitudes (cf. Mt 5:3-12; Lk 6:20-23). The Beatitudes are like a Christian’s identity card. So if anyone asks: “What must one do to be a good Christian?”, the answer is clear. We have to do, each in our own way, what Jesus told us in the Sermon on the Mount.[66] In the Beatitudes, we find a portrait of the Master, which we are called to reflect in our daily lives.

64. The word “happy” or “blessed” thus becomes a synonym for “holy”. It expresses the fact that those faithful to God and his word, by their self-giving, gain true happiness.

GOING AGAINST THE FLOW

65. Although Jesus’ words may strike us as poetic, they clearly run counter to the way things are usually done in our world. Even if we find Jesus’ message attractive, the world pushes us towards another way of living. The Beatitudes are in no way trite or undemanding, quite the opposite. We can only practise them if the Holy Spirit fills us with his power and frees us from our weakness, our selfishness, our complacency and our pride.

66. Let us listen once more to Jesus, with all the love and respect that the Master deserves. Let us allow his words to unsettle us, to challenge us and to demand a real change in the way we live. Otherwise, holiness will remain no more than an empty word. We turn now to the individual Beatitudes in the Gospel of Matthew (cf. Mt 5:3-12).[67]

“Blessed are the poor in spirit, for theirs is the kingdom of heaven”

67. The Gospel invites us to peer into the depths of our heart, to see where we find our security in life. Usually the rich feel secure in their wealth, and think that, if that wealth is threatened, the whole meaning of their earthly life can collapse. Jesus himself tells us this in the parable of the rich fool: he speaks of a man who was sure of himself, yet foolish, for it did not dawn on him that he might die that very day (cf. Lk 12:16-21).

68. Wealth ensures nothing. Indeed, once we think we are rich, we can become so self-satisfied that we leave no room for God’s word, for the love of our brothers and sisters, or for the enjoyment of the most important things in life. In this way, we miss out on the greatest treasure of all. That is why Jesus calls blessed those who are poor in spirit, those who have a poor heart, for there the Lord can enter with his perennial newness.

69. This spiritual poverty is closely linked to what Saint Ignatius of Loyola calls “holy indifference”, which brings us to a radiant interior freedom: “We need to train ourselves to be indifferent in our attitude to all created things, in all that is permitted to our free will and not forbidden; so that on our part, we do not set our hearts on good health rather than bad, riches rather than poverty, honour rather than dishonour, a long life rather than a short one, and so in all the rest”.[68]

70. Luke does not speak of poverty “of spirit” but simply of those who are “poor” (cf. Lk 6:20). In this way, he too invites us to live a plain and austere life. He calls us to share in the life of those most in need, the life lived by the Apostles, and ultimately to configure ourselves to Jesus who, though rich, “made himself poor” (2 Cor 8:9).

Being poor of heart: that is holiness.

“Blessed are the meek, for they will inherit the earth”

71. These are strong words in a world that from the beginning has been a place of conflict, disputes and enmity on all sides, where we constantly pigeonhole others on the basis of their ideas, their customs and even their way of speaking or dressing. Ultimately, it is the reign of pride and vanity, where each person thinks he or she has the right to dominate others. Nonetheless, impossible as it may seem, Jesus proposes a different way of doing things: the way of meekness. This is what we see him doing with his disciples. It is what we contemplate on his entrance to Jerusalem: “Behold, your king is coming to you, humble, and mounted on a donkey” (Mt 21:5; Zech 9:9).

72. Christ says: “Learn from me; for I am gentle and humble of heart, and you will find rest for your souls” (Mt 11:29). If we are constantly upset and impatient with others, we will end up drained and weary. But if we regard the faults and limitations of others with tenderness and meekness, without an air of superiority, we can actually help them and stop wasting our energy on useless complaining. Saint Thérèse of Lisieux tells us that “perfect charity consists in putting up with others’ mistakes, and not being scandalized by their faults”.[69]

73. Paul speaks of meekness as one of the fruits of the Holy Spirit (cf. Gal 5:23). He suggests that, if a wrongful action of one of our brothers or sisters troubles us, we should try to correct them, but “with a spirit of meekness”, since “you too could be tempted” (Gal 6:1). Even when we defend our faith and convictions, we are to do so “with meekness” (cf. 1 Pet 3:16). Our enemies too are to be treated “with meekness” (2 Tim 2:25). In the Church we have often erred by not embracing this demand of God’s word.

74. Meekness is yet another expression of the interior poverty of those who put their trust in God alone. Indeed, in the Bible the same word – anawim – usually refers both to the poor and to the meek. Someone might object: “If I am that meek, they will think that I am an idiot, a fool or a weakling”. At times they may, but so be it. It is always better to be meek, for then our deepest desires will be fulfilled. The meek “shall inherit the earth”, for they will see God’s promises accomplished in their lives. In every situation, the meek put their hope in the Lord, and those who hope for him shall possess the land… and enjoy the fullness of peace (cf. Ps 37:9.11). For his part, the Lord trusts in them: “This is the one to whom I will look, to the humble and contrite in spirit, who trembles at my word” (Is 66:2).

Reacting with meekness and humility: that is holiness.

“Blessed are those who mourn, for they will be comforted”

75. The world tells us exactly the opposite: entertainment, pleasure, diversion and escape make for the good life. The worldly person ignores problems of sickness or sorrow in the family or all around him; he averts his gaze. The world has no desire to mourn; it would rather disregard painful situations, cover them up or hide them. Much energy is expended on fleeing from situations of suffering in the belief that reality can be concealed. But the cross can never be absent.

76. A person who sees things as they truly are and sympathizes with pain and sorrow is capable of touching life’s depths and finding authentic happiness.[70] He or she is consoled, not by the world but by Jesus. Such persons are unafraid to share in the suffering of others; they do not flee from painful situations. They discover the meaning of life by coming to the aid of those who suffer, understanding their anguish and bringing relief. They sense that the other is flesh of our flesh, and are not afraid to draw near, even to touch their wounds. They feel compassion for others in such a way that all distance vanishes. In this way they can embrace Saint Paul’s exhortation: “Weep with those who weep” (Rom 12:15).

Knowing how to mourn with others: that is holiness.

“Blessed are those who hunger and thirst for righteousness, for they will be filled”

77. Hunger and thirst are intense experiences, since they involve basic needs and our instinct for survival. There are those who desire justice and yearn for righteousness with similar intensity. Jesus says that they will be satisfied, for sooner or later justice will come. We can cooperate to make that possible, even if we may not always see the fruit of our efforts.

78. Jesus offers a justice other than that of the world, so often marred by petty interests and manipulated in various ways. Experience shows how easy it is to become mired in corruption, ensnared in the daily politics of quid pro quo, where everything becomes business. How many people suffer injustice, standing by powerlessly while others divvy up the good things of this life. Some give up fighting for real justice and opt to follow in the train of the winners. This has nothing to do with the hunger and thirst for justice that Jesus praises.

79. True justice comes about in people’s lives when they themselves are just in their decisions; it is expressed in their pursuit of justice for the poor and the weak. While it is true that the word “justice” can be a synonym for faithfulness to God’s will in every aspect of our life, if we give the word too general a meaning, we forget that it is shown especially in justice towards those who are most vulnerable: “Seek justice, correct oppression; defend the fatherless, plead for the widow” (Is 1:17).

Hungering and thirsting for righteousness: that is holiness.

“Blessed are the merciful, for they will receive mercy”

80. Mercy has two aspects. It involves giving, helping and serving others, but it also includes forgiveness and understanding. Matthew sums it up in one golden rule: “In everything, do to others as you would have them do to you” (7:12). The Catechism reminds us that this law is to be applied “in every case”,[71]especially when we are “confronted by situations that make moral judgments less assured and decision difficult”.[72]

81. Giving and forgiving means reproducing in our lives some small measure of God’s perfection, which gives and forgives superabundantly. For this reason, in the Gospel of Luke we do not hear the words, “Be perfect” (Mt 5:48), but rather, “Be merciful, even as your Father is merciful. Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you” (6:36-38). Luke then adds something not to be overlooked: “The measure you give will be the measure you get back” (6:38). The yardstick we use for understanding and forgiving others will measure the forgiveness we receive. The yardstick we use for giving will measure what we receive. We should never forget this.

82. Jesus does not say, “Blessed are those who plot revenge”. He calls “blessed” those who forgive and do so “seventy times seven” (Mt18:22). We need to think of ourselves as an army of the forgiven. All of us have been looked upon with divine compassion. If we approach the Lord with sincerity and listen carefully, there may well be times when we hear his reproach: “Should not you have had mercy on your fellow servant, as I had mercy on you?” (Mt 18:33).

Seeing and acting with mercy: that is holiness.

“Blessed are the pure in heart, for they will see God”

83. This Beatitude speaks of those whose hearts are simple, pure and undefiled, for a heart capable of love admits nothing that might harm, weaken or endanger that love. The Bible uses the heart to describe our real intentions, the things we truly seek and desire, apart from all appearances. “Man sees the appearance, but the Lord looks into the heart” (1Sam 16:7). God wants to speak to our hearts (cf. Hos 2:16); there he desires to write his law (cf. Jer 31:33). In a word, he wants to give us a new heart (cf. Ezek 36:26).

84. “Guard your heart with all vigilance” (Prov 4:23). Nothing stained by falsehood has any real worth in the Lord’s eyes. He “flees from deceit, and rises and departs from foolish thoughts” (Wis 1:5). The Father, “who sees in secret” (Mt 6:6), recognizes what is impure and insincere, mere display or appearance, as does the Son, who knows “what is in man” (cf. Jn 2:25).

85. Certainly there can be no love without works of love, but this Beatitude reminds us that the Lord expects a commitment to our brothers and sisters that comes from the heart. For “if I give away all I have, and if I deliver my body to be burned, but have no love, I gain nothing” (1 Cor 13:3). In Matthew’s Gospel too, we see that what proceeds from the heart is what defiles a person (cf. 15:18), for from the heart come murder, theft, false witness, and other evil deeds (cf. 15:19). From the heart’s intentions come the desires and the deepest decisions that determine our actions.

86. A heart that loves God and neighbour (cf. Mt 22:36-40), genuinely and not merely in words, is a pure heart; it can see God. In his hymn to charity, Saint Paul says that “now we see in a mirror, dimly” (1 Cor 13:12), but to the extent that truth and love prevail, we will then be able to see “face to face”. Jesus promises that those who are pure in heart “will see God”.

Keeping a heart free of all that tarnishes love: that is holiness.

“Blessed are the peacemakers, for they will be called children of God”

87. This Beatitude makes us think of the many endless situations of war in our world. Yet we ourselves are often a cause of conflict or at least of misunderstanding. For example, I may hear something about someone and I go off and repeat it. I may even embellish it the second time around and keep spreading it… And the more harm it does, the more satisfaction I seem to derive from it. The world of gossip, inhabited by negative and destructive people, does not bring peace. Such people are really the enemies of peace; in no way are they “blessed”.[73]

88. Peacemakers truly “make” peace; they build peace and friendship in society. To those who sow peace Jesus makes this magnificent promise: “They will be called children of God” (Mt 5:9). He told his disciples that, wherever they went, they were to say: “Peace to this house!” (Lk 10:5). The word of God exhorts every believer to work for peace, “along with all who call upon the Lord with a pure heart” (cf. 2 Tim 2:22), for “the harvest of righteousness is sown in peace by those who make peace” (Jas 3:18). And if there are times in our community when we question what ought to be done, “let us pursue what makes for peace” (Rom 14:19), for unity is preferable to conflict.[74]

89. It is not easy to “make” this evangelical peace, which excludes no one but embraces even those who are a bit odd, troublesome or difficult, demanding, different, beaten down by life or simply uninterested. It is hard work; it calls for great openness of mind and heart, since it is not about creating “a consensus on paper or a transient peace for a contented minority”,[75] or a project “by a few for the few”.[76] Nor can it attempt to ignore or disregard conflict; instead, it must “face conflict head on, resolve it and make it a link in the chain of a new process”.[77] We need to be artisans of peace, for building peace is a craft that demands serenity, creativity, sensitivity and skill.

Sowing peace all around us: that is holiness.

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven”

90. Jesus himself warns us that the path he proposes goes against the flow, even making us challenge society by the way we live and, as a result, becoming a nuisance. He reminds us how many people have been, and still are, persecuted simply because they struggle for justice, because they take seriously their commitment to God and to others. Unless we wish to sink into an obscure mediocrity, let us not long for an easy life, for “whoever would save his life will lose it” (Mt 16:25).

91. In living the Gospel, we cannot expect that everything will be easy, for the thirst for power and worldly interests often stands in our way. Saint John Paul II noted that “a society is alienated if its forms of social organization, production and consumption make it more difficult to offer this gift of self and to establish this solidarity between people”.[78] In such a society, politics, mass communications and economic, cultural and even religious institutions become so entangled as to become an obstacle to authentic human and social development. As a result, the Beatitudes are not easy to live out; any attempt to do so will be viewed negatively, regarded with suspicion, and met with ridicule.

92. Whatever weariness and pain we may experience in living the commandment of love and following the way of justice, the cross remains the source of our growth and sanctification. We must never forget that when the New Testament tells us that we will have to endure suffering for the Gospel’s sake, it speaks precisely of persecution (cf. Acts 5:41; Phil 1:29; Col 1:24; 2 Tim 1:12; 1 Pet 2:20, 4:14-16; Rev 2:10).

93. Here we are speaking about inevitable persecution, not the kind of persecution we might bring upon ourselves by our mistreatment of others. The saints are not odd and aloof, unbearable because of their vanity, negativity and bitterness. The Apostles of Christ were not like that. The Book of Acts states repeatedly that they enjoyed favour “with all the people” (2:47; cf. 4:21.33; 5:13), even as some authorities harassed and persecuted them (cf. 4:1-3, 5:17-18).

94. Persecutions are not a reality of the past, for today too we experience them, whether by the shedding of blood, as is the case with so many contemporary martyrs, or by more subtle means, by slander and lies. Jesus calls us blessed when people “utter all kinds of evil against you falsely on my account” (Mt 5:11). At other times, persecution can take the form of gibes that try to caricature our faith and make us seem ridiculous.

Accepting daily the path of the Gospel, even though it may cause us problems: that is holiness.

THE GREAT CRITERION

95. In the twenty-fifth chapter of Matthew’s Gospel (vv. 31-46), Jesus expands on the Beatitude that calls the merciful blessed. If we seek the holiness pleasing to God’s eyes, this text offers us one clear criterion on which we will be judged. “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you took care of me, I was in prison and you visited me” (vv. 35-36).

In fidelity to the Master

96. Holiness, then, is not about swooning in mystic rapture. As Saint John Paul II said: “If we truly start out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he himself wished to be identified”.[79] The text of Matthew 25:35-36 is “not a simple invitation to charity: it is a page of Christology which sheds a ray of light on the mystery of Christ”.[80]In this call to recognize him in the poor and the suffering, we see revealed the very heart of Christ, his deepest feelings and choices, which every saint seeks to imitate.

97. Given these uncompromising demands of Jesus, it is my duty to ask Christians to acknowledge and accept them in a spirit of genuine openness, sine glossa. In other words, without any “ifs or buts” that could lessen their force. Our Lord made it very clear that holiness cannot be understood or lived apart from these demands, for mercy is “the beating heart of the Gospel”.[81]

98. If I encounter a person sleeping outdoors on a cold night, I can view him or her as an annoyance, an idler, an obstacle in my path, a troubling sight, a problem for politicians to sort out, or even a piece of refuse cluttering a public space. Or I can respond with faith and charity, and see in this person a human being with a dignity identical to my own, a creature infinitely loved by the Father, an image of God, a brother or sister redeemed by Jesus Christ. That is what it is to be a Christian! Can holiness somehow be understood apart from this lively recognition of the dignity of each human being?[82]

99. For Christians, this involves a constant and healthy unease. Even if helping one person alone could justify all our efforts, it would not be enough. The bishops of Canada made this clear when they noted, for example, that the biblical understanding of the jubilee year was about more than simply performing certain good works. It also meant seeking social change: “For later generations to also be released, clearly the goal had to be the restoration of just social and economic systems, so there could no longer be exclusion”.[83]

Ideologies striking at the heart of the Gospel

100. I regret that ideologies lead us at times to two harmful errors. On the one hand, there is the error of those Christians who separate these Gospel demands from their personal relationship with the Lord, from their interior union with him, from openness to his grace. Christianity thus becomes a sort of NGO stripped of the luminous mysticism so evident in the lives of Saint Francis of Assisi, Saint Vincent de Paul, Saint Teresa of Calcutta, and many others. For these great saints, mental prayer, the love of God and the reading of the Gospel in no way detracted from their passionate and effective commitment to their neighbours; quite the opposite.

101. The other harmful ideological error is found in those who find suspect the social engagement of others, seeing it as superficial, worldly, secular, materialist, communist or populist. Or they relativize it, as if there are other more important matters, or the only thing that counts is one particular ethical issue or cause that they themselves defend. Our defence of the innocent unborn, for example, needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development. Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection.[84] We cannot uphold an ideal of holiness that would ignore injustice in a world where some revel, spend with abandon and live only for the latest consumer goods, even as others look on from afar, living their entire lives in abject poverty.

102. We often hear it said that, with respect to relativism and the flaws of our present world, the situation of migrants, for example, is a lesser issue. Some Catholics consider it a secondary issue compared to the “grave” bioethical questions. That a politician looking for votes might say such a thing is understandable, but not a Christian, for whom the only proper attitude is to stand in the shoes of those brothers and sisters of ours who risk their lives to offer a future to their children. Can we not realize that this is exactly what Jesus demands of us, when he tells us that in welcoming the stranger we welcome him (cf. Mt 25:35)? Saint Benedict did so readily, and though it might have “complicated” the life of his monks, he ordered that all guests who knocked at the monastery door be welcomed “like Christ”,[85] with a gesture of veneration;[86] the poor and pilgrims were to be met with “the greatest care and solicitude”.[87]

103. A similar approach is found in the Old Testament: “You shall not wrong a stranger or oppress him, for you yourselves were strangers in the land of Egypt” (Ex 22:21). “When a stranger resides with you in your land, you shall not oppress him. The stranger who resides with you shall be to you as the citizen among you; and you shall love him as yourself; for you were strangers in the land of Egypt” (Lev19:33-34). This is not a notion invented by some Pope, or a momentary fad. In today’s world too, we are called to follow the path of spiritual wisdom proposed by the prophet Isaiah to show what is pleasing to God. “Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own kin? Then your light shall break forth like the dawn” (58:7-8).

The worship most acceptable to God

104. We may think that we give glory to God only by our worship and prayer, or simply by following certain ethical norms. It is true that the primacy belongs to our relationship with God, but we cannot forget that the ultimate criterion on which our lives will be judged is what we have done for others. Prayer is most precious, for it nourishes a daily commitment to love. Our worship becomes pleasing to God when we devote ourselves to living generously, and allow God’s gift, granted in prayer, to be shown in our concern for our brothers and sisters.

105. Similarly, the best way to discern if our prayer is authentic is to judge to what extent our life is being transformed in the light of mercy. For “mercy is not only an action of the Father; it becomes a criterion for ascertaining who his true children are”.[88] Mercy “is the very foundation of the Church’s life”.[89] In this regard, I would like to reiterate that mercy does not exclude justice and truth; indeed, “we have to say that mercy is the fullness of justice and the most radiant manifestation of God’s truth”.[90] It is “the key to heaven”.[91]

106. Here I think of Saint Thomas Aquinas, who asked which actions of ours are noblest, which external works best show our love for God. Thomas answered unhesitatingly that they are the works of mercy towards our neighbour,[92] even more than our acts of worship: “We worship God by outward sacrifices and gifts, not for his own benefit, but for that of ourselves and our neighbour. For he does not need our sacrifices, but wishes them to be offered to him, in order to stir our devotion and to profit our neighbour. Hence mercy, whereby we supply others’ defects, is a sacrifice more acceptable to him, as conducing more directly to our neighbour’s well-being”.[93]

107. Those who really wish to give glory to God by their lives, who truly long to grow in holiness, are called to be single-minded and tenacious in their practice of the works of mercy. Saint Teresa of Calcutta clearly realized this: “Yes, I have many human faults and failures… But God bends down and uses us, you and me, to be his love and his compassion in the world; he bears our sins, our troubles and our faults. He depends on us to love the world and to show how much he loves it. If we are too concerned with ourselves, we will have no time left for others”.[94]

108. Hedonism and consumerism can prove our downfall, for when we are obsessed with our own pleasure, we end up being all too concerned about ourselves and our rights, and we feel a desperate need for free time to enjoy ourselves. We will find it hard to feel and show any real concern for those in need, unless we are able to cultivate a certain simplicity of life, resisting the feverish demands of a consumer society, which leave us impoverished and unsatisfied, anxious to have it all now. Similarly, when we allow ourselves to be caught up in superficial information, instant communication and virtual reality, we can waste precious time and become indifferent to the suffering flesh of our brothers and sisters. Yet even amid this whirlwind of activity, the Gospel continues to resound, offering us the promise of a different life, a healthier and happier life.

* * *

109. The powerful witness of the saints is revealed in their lives, shaped by the Beatitudes and the criterion of the final judgement. Jesus’ words are few and straightforward, yet practical and valid for everyone, for Christianity is meant above all to be put into practice. It can also be an object of study and reflection, but only to help us better live the Gospel in our daily lives. I recommend rereading these great biblical texts frequently, referring back to them, praying with them, trying to embody them. They will benefit us; they will make us genuinely happy.

(to be continued)