Archbishop’s homily at the Easter Vigil

Archbishop’s homily at the Easter Vigil

“Immediately the veil of the temple was torn in two from top to bottom, the earth shook, the rocks split and the tombs were opened … The centurion and the men who were guarding Jesus saw the earthquake and all that was happening, were terrified and said, Truly this was the Son of God. ” (Matthew 27: 51-54). So with an earthquake and a spectacular upheaval of earth and sky ends the life of Jesus. He, “and again crying with a loud voice, yielded up the ghost” (Matt. 27:50). Then the temporary burial because time was pressing, after the silence of Saturday … silence that penetrates body and soul, which is inserted through the slits painful heart.

Now “last Saturday” another earthquake finds Mary Magdalene and the other Mary Road Sepulchre, “suddenly there was a great earthquake: The Angel of the Lord descended from heaven, rolled away the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. Seeing him, the guards shook with fear and became like dead “(Mt 28: 1-4).

Two earthquakes, two shocks of the earth, the sky and the heart. Much fear and uncertainty. The first earthquake had some death cry, the cry of hell victorious triumphant in a spasm of props. Was the shy confession of faith of the soldiers, the pain of those who loved Jesus and a warm hope … a sort of embers hidden in the depths of the soul. Rescoldo feeding patience and loving gesture to return to the grave “last Saturday” to anoint the Lord’s body. And here, the second earthquake. Movement scary but triumphant gesture. Women are scared and the Angel says a keyword of the Gospel: Do not be afraid, do not be afraid.

“Be not afraid” the angel had told Mary at the Announcement of the Incarnation of the Word. “No fear”, fear not repeated them many times Jesus to the disciples. It opens word space in the soul. It gives security word engenders hope. And immediately Jesus repeats to meet them near the sepulcher: “Fear not” me.

With a “not afraid” Jesus destroys the intrigue of the first earthquake. This was a cry of triumphalism born of pride. The “not afraid” of Jesus, however, is the announcement of gentle triumph, that is transmitted from voice to voice, from faith to faith through the centuries. And, during that day, “not afraid” is the greeting of the Risen Lord whenever he was with his disciples. So, with that soft and energetic greeting fare restoring faith in the promise, the comforting going. In the “not afraid” of Jesus as prophesied by Isaiah meets: “Yes, the Lord comforts Zion, comforted all her waste: Makes wilderness like Eden, and steppe, a garden of the Lord. Joy and gladness shall be found therein, thanksgiving and sound of songs “(51:3). The Risen Lord comforted and strengthened.

Today, on this night of triumph truly gentle and serene, the Lord will say to us, to all the faithful: “Be not afraid”, I’m here. I was dead and now I live. I been repeating for twenty centuries in every moment of earthquake triumphalist when, in his Church, his passion is repeated, is “complete” what is lacking in the Passion. It says in the silence of every heart aching, anxious, confused, it says in the historical circumstances of confusion when the power of evil takes over peoples and build structures of sin. It says in the sands of all arenas history. He means every human wound … It says so in every personal and historical death. Fear not, I am. I’m here. We about his ultimate triumph whenever the intended death claim victory.

In tonight Santa wants everyone did silence in our hearts and in the midst of earthquakes personal, cultural, social, in the midst of these earthquakes produced by the machinery of self-sufficiency and arrogance, pride and arrogance in the midst of earthquakes of the sin of each of us, in the midst of all this encourage us to hear the voice of the Lord Jesus, who was dead and is alive, telling us: “Do not be afraid. It’s me. ” And, accompanied by our Mother, the tenderness and strength, let us comfort, strengthen and cherish the soul Achiever for that voice that, smiling and with meekness, we tirelessly repeat: Do not be afraid, I am.

Buenos Aires, May 26, 2005.

Card. Jorge Mario Bergoglio S.J.

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Posted in 2005

Archbishop’s homily at the Chrism Mass

Dear friends:

“Today is fulfilled this scripture passage you have just heard.”

I’m impressed with the “today” of Jesus, so that today only one in which the patient and millennial hopes of Israel concentrates on the anointed to expand again in the time of charity and of the Gospel of the Church.

We have been asking the Lord for the grace to care as the fragility of our people, and last year we asked to go out to our people with apostolic courage. I would like to dwell a moment to feel that fragility and boldness that are embedded in the “day of Jesus”. That “today” of Jesus is “kairos” time of grace, power and light living water that flows from the eternal Word made flesh, meat with history, culture, time.

The Church lives in Jesus today, and this Chrism Mass, Easter prelude, that brings us together as one body in space holy priesthood of our Cathedral, is the fullest expression of Jesus today, now that perennial of the Last Supper, source of forgiveness, fellowship and service. He is with us announcing his Word, freeing us from our slavery, vendándonos the brokenhearted … Only in Jesus today is well maintained the fragility of our faithful people. Only in Jesus today is effective apostolic daring and fruits.

Outside of that today, outside the time of the Kingdom, probation, good ads, freedom and mercy-the past, the time of politics, the economy time, time technology, tend to become at times we eat, we exclude, oppress us. When human times and tune lose tension over time become strange God: repetitive, parallel, infinitely too short or long. Times become whose terms are not human: the timing of the economy do not consider hunger or lack of school children, or the elderly afflicted situation, the time the technology is so instant and loaded images not ripened the hearts and minds of young people, the time of politics sometimes seems to be circular: like a carousel where they drew the ring always the same. Instead of Jesus today, which at first glance may seem boring and unexciting, is a time in which they hide all the treasures of wisdom and love, a time rich in love, rich in faith, rich in hope .

The day of Jesus is a time-memory, memory of family, memory village church in memory is the memory of all the saints.

The liturgy is the expression of this memory alive forever. The day of Jesus is a time full of hope for the future and sky, which we already possess the earnest, and live it up front in every consolation that the Lord gives us. The day of Jesus is a time where this is a constant call and a renewed invitation to specific charity of daily service to the poorest who gives joy to the heart. Then today we go to meet our people daily.

In Jesus’ day there is no room for fear of conflict or for uncertainty or for distress. There is no place for fear of conflict because today the Lord “love conquers fear.” There is no room for uncertainty because “the Lord is with us ‘every day’ til the end of time,” he promised and we know “in whom we have trusted.” No place for the anguish because of Jesus today is the day of the Father who “knows what we need,” and in his hands feel “each day has enough an effort.” No room for concern that the Spirit makes us say and do what is needed at the right time.

The boldness of the Lord is not limited to specific or extraordinary gestures. It is an apostolic daring shape is left, we would say, for every fragile, by the time of each fragility. And the shepherds to bring it into God’s time. This creates Jesus today’s meeting space and mark its moments. To reach out to the fragility of our people, we come before us at the time of the Lord. In our prayer, first, have to strengthen the heart to feel they are living the fulfillment of the promises. So yes, we can go boldly, trusting in providence, really open to others, without the blinders of our own interests but the interests of eager Lord.

But also a way to enter the Lord’s time is to come out of ourselves and into the time of our faithful people. Our faithful people live this day of Jesus much more than that sometimes some believe. And it helps a lot to spiritual zeal and confidence in God, who as pastors, let us mold the mind among the weaknesses of our people and the way they carry them. Letting the heart shape is able to read, for example, simple and insistent claims of our people, the testimony of faith able to concentrate all his experience of the love that God has for them through the simple gesture of a blessing (how cute know how to thank our faithful blessing!). Letting the heart shape is to read in long time having our people, between confession and confession, for example, a pilgrim lifestyle, long breath, marked by large parties …, to read, say, a hope that keeps unbroken the thread of God’s love over a year, you do not dent the vagaries of life. Is that at the heart of our people are always current announcement that Angel “Fear not, for I announce a great joy which shall be to all the people: to you is born this day in the city of David a Savior, who is Christ the Lord “(Lk 2, 10). That Jesus is born today in the midst of his people is today the Father says, “You are my son, today I have begotten you” (cf. Heb 5: 1-6).

Let us, then, in today savior Jesus tells us: “This day is fulfilled this scripture passage you have just heard.” Let the faithful of our people today. Feeling united to Jesus, the Good Shepherd, go out to meet our people. To keep him, with Jesus, hope, with the good news of the gospel of every day. To keep him, with Jesus, charity, freeing captives and oppressed. To keep him, with Jesus, faith, restoring sight to the blind.

We asked San Jose, because this year we introduced her party at Easter, we do get active and contemplative in today’s adopted son Jesus that helped raise. San Jose had the grace to come the first this day of Jesus and Mary had entered, and see how the child grew in stature, wisdom and grace. San Jose know to care courageously those weaknesses-that of Mary, the Child-that ultimately strengthen itself. May he grant us this grace.

Buenos Aires, March 24, 2005.

Card. Jorge Mario Bergoglio S.J.

Posted in 2005

Archdiocesan Catechetical Meeting

 

“He went up to the mountain and called his side
those he wanted. They were to him.

And Jesus instituted the Twelve to be

with him and to be sent out to preach … ”

(Mk 3: 13-14)

 

 

1. Mark’s text allows us to place ourselves in the context of the call.

Behind every catechist, each of you, there is a call, a choice, a vocation. This is a foundational truth of our identity: we are called by God, chosen by Him believe and confess the initiative of love that is at the root of what we are. We recognize it as a gift, as a grace …

And we are called to be with him why we say Christians, we recognize ourselves in close relationship with Christ … With the apostle Paul we can say, “… and I no longer live, but Christ lives in me … “(Gal 2: 20). That Christ is truly live a new life: the life of the Christian, and determines all that is and does. Hence every catechist must seek to remain in the Lord (Jn 15, 4) and care, prayer, his heart transformed by grace, because that is what it has to offer and where is his real “treasure” (cf. Lk 12,34).

2. Some perhaps are thinking inside, “but this is telling us it could be applied to every Christian.” Yes, it is. And it is precisely what I want to share with you this morning. Every catechist is primarily a Christian ..

It may be quite obvious … If however, one of the most serious problems for the Church and often mortgage their evangelizing is that pastoral workers, who tend to be more with the “things of God”, we are more embedded in the ecclesiastical world often we forget to be good Christians. Then begins the temptation absolutize spiritualities in the genitive: the spirituality of the laity, the catechist, the priest … and the serious danger of losing its originality and evangelical simplicity. And once lost the Christian common horizon, we run the temptation of the snob, as affected by that which entertains and feeds or fattening but helps them grow. The parties become peculiarities and particularities privileging easily we forget all that we are one people. Then begin centrifugal movements missionary who have nothing but the opposite: disperse us, distract us and paradoxically entangled us in our internal and “quintismos” pastoral. Do not forget: the whole is greater than the part.

It seems important to stress this because a subtle temptation of the Evil One is to make us forget our common membership whose source Baptism. And when we lose the identity of children, brothers and members of the People of God, we entertain ourselves in cultivating a “pseudo-spirituality” artificial, elitist … We stopped traffic for the fresh green grass to be corralled into a stun sophistry “Specimen Christianity”. We are not Christians but “enlightened elite” with Christian ideas.

Bearing this in mind as well, we can point to specific traits.

3. The catechist is the man of the Word. From the word capitalized. “It was with our Lord’s Word that won the hearts of the people. Came to listen to all sides (Mk 1, 45). were amazed drinking his teachings (Mk 6, 2). They felt that they spoke as one having authority (Mk 1, 27). The Word was with the apostles, who “instituted to be with him and to be sent out to preach” (Mk 3, 14), attracted to the bosom of the Church to all peoples (cf. Mk 16: 15 – 20) “[1]

This relationship of catechesis with the Word does not move much in the order of “do”, but rather “being”. There can be really true centrality and catechesis without actual reference to the Word of God to encourage, support and fertilize all your doing. The catechist is committed before the community to meditate and ruminate the Word of God so that your words echo. Therefore, the host with the joy of the Spirit (1 Thessalonians 1:6), the internalized and becomes flesh and act like Mary (Luke 2:19). Found in the word of wisdom from above which will allow you to make the necessary and keen discernment, both personal and communal.

“The Word of God is living and active, sharper than any two-edged sword: it penetrates to the roots of soul and spirit, joints and marrow, and discerning the thoughts and intents of the heart … “(Heb. 4:12)

The catechist is a servant of the Word, is left to raise her, and she has the quiet confidence of exceeding fertility forces “… She did not come back to me sterile, but does everything I want and accomplish the mission that I prayed “(Is 55, 10-11). The catechist can own what John Paul II writes about the priest: “… should be the first <creyente> of the Word with the full awareness that the words of his ministry are not <suyas>, but his that sent it. He is not the owner of this word is his servant … “(Pastores Dabo Vobis 26)

To be able to listen to the Word that, catechist should be man and woman who likes silence. Yes, the catechist, because he is the man of the Word, must also be the man of silence … Contemplative silence, allowing you to get rid of inflation of words that reduce and impoverish their ministry to a hollow verbiage, like many offered by the society. Dialogical Silence, which will be the other and respectful listening and beautify the church with the word diakonia offered in response. Silence brimming projimidad, complementing gestures word game makers that facilitate and enable the “theophany of us.” So I encourage you to invite you, you men and women of the Word: love the silence, seek silence, making his ministry fruitful in silence!

4. But if something unusual should characterize the catechist is its look. The catechist, says the General Catechetical Directory, is a man skilled in the art of communication. “The top and center of the formation of catechists is fitness and ability to communicate the Gospel message.” (235). The catechist is called to be a teacher of communication. Wants and seeks that the message becomes life. And this without despising all current science insights on communication. In Jesus we have provided the model, the way of life. As the Master Well, every catechist must make present the “look of love” it’s inception and provided everything truly human encounter. The Gospels have spared verses to document the profound mark left in the first disciples, Jesus’ gaze. Do not tire of looking through the eyes of God!

In a civilization paradoxically wound anonymity while, impudorosamente sick of morbid curiosity on the other, the Church needs the catechist close look to see, moved and stop as often as necessary to give our walking pace of sanante projimidad [2]. In this world precisely the catechist must make present the fragrance of the gaze of the heart of Jesus. And you need to start your brothers in this “art of accompaniment” so that children and adults learn always to remove his shoes before the sacred land of another (cf. Ex 3, 5). Respectful look, look healer, compassionate look also at the spectacle manipulative Shady omnipotence of the media, the arrogant and disrespectful way of thinking gurus who like unique, even from government offices, we want to give up on defending dignity of the person, contagiándonos an inability to love.

So I ask you catechists: take care of your eyes!. No dignifying claudiquen in that look. It never closes its eyes to the face of a child who does not know Jesus. Do not divert your eyes, do not get the distracted. God puts them, sends them to love, look, caress, teach … And God gives faces are not only in the halls of the parish, in the temple … Beyond: be open to new crossroads where loyalty takes the name of creativity. You may recall that the General Catechetical Directory in the Introduction we proposed the parable the sower [3]. With this biblical horizon do not lose your identity look catechists. Because there are ways and ways of looking … There are those who look with the eyes of statistics … and often only see numbers, only know how to count … There are those who look with the eyes of results … and often only see failures … There are those who look with eyes of impatience … wait and see just useless …

Let us ask who got us into this planting, make us share in his eyes, the sower of good and “spendthrift” tenderness. To be,

q confident and look long-term, not to give in to the temptation of wanting sterile seeding browse every day because he knows well that, whether he sleeps or ensure the seed grows by itself.

q a look hopeful and loving it, when you see the break of weeds among wheat, no complaining or alarmist reactions, because he knows and has memory free fertility charity [4].

5. But if something is proper catechist is recognized as the man and woman who “advertised”. While it is true that all Christians should participate in the prophetic mission of the Church, the catechist makes a special way.

What is advertising? It is more to say something, say something. It’s more than just teaching. Advertising is say, shout, communicate, is to convey to all life. Are you closer to another his own act of faith-that-be is totalizer gesture, word, look, communion … And proclaim a message not a simple cold or doctrinal body. Announcing foremost a person, an event: Christ loved us and gave his life for us (cf. Eph 2: 1-9. Catechists as every Christian. Proclaims and testifies certainty that Christ is risen and is alive in the midst of us (cf. Acts 10: 34-44). Catechists offer their time, their hearts, their gifts and creativity to make this certainty that life on the other, so that God’s plan will make history on the other. It catechist also own announcement that its center is a person, Christ becomes also announced his message, his teaching, his teaching. Catechesis is teaching. needs to be said without complex. Do not forget that you as catechists complete the Church’s missionary activity. Without a systematic presentation of the faith our following Christ will be incomplete, we will make it difficult to account for what we believe, we will be complicit in that many do not come to maturity of faith.

And while some point in the history of the Church spread too Kerygma and Catechesis, today should be united but not identified. Catechesis must in these times of widespread disbelief and indifference kerygmatic have a strong imprint. But it should be only Kerygma, if not eventually cease to be Catechesis. Should shout and proclaim: Jesus is Lord, but will also lead to gradual and pedagogically catechumen to know and love God, to enter into their lives, to start in the sacraments and the disciple’s life …

Do not fail to proclaim that Jesus is Lord … help just to make it really “Lord” of their catechized … To help them to pray that in depth, to delve into its mysteries, to like his presence … Content No empty catechesis, but neither leave reduced to simple ideas, which, when they leave their human linker, its roots in the person, in the People of God in the history of the Church, carry disease. The ideas, thus understood, end up words that say nothing, and can transform into modern nominalist in “enlightened elite”.

6. In this context becomes very important witness. Catechesis, and education in the faith, as transmission of a doctrine always requires a living testimonial. This is common to all Christians, but in the catechist acquires a special dimension. Because it recognizes called and called by the Church to bear witness. The witness is one who having seen something, you want to count, recount, report … In the catechist personal encounter with the Lord not only gives credibility to his words, but gives credence to his ministry, which is already making.

If the catechist has not contemplated the Face of the Word made flesh, does not deserve to be called catechist. Moreover, you can get to be called impostor, because he is deceiving his catechized.

7. Something else: you are catechists of this time, this stunning city that is Buenos Aires, in this diocesan church that is walking in assembly … And this time catechists be marked by crises and changes are not ashamed to propose certainties … Not everything is in hand, not everything is unstable, not everything is a product of culture or consensus. There is something that we have been given as a gift, which is beyond our capabilities, which exceeds anything we can imagine or think. The catechist must live as ministry itself what the Evangelist John says :: “… We have known the love God has for us and to believe in him …” (I Jn 4, 16). We are certainly facing a difficult time, many changes, we even have to talk about change of time [5]. The catechist, with this new and challenging cultural horizon, will be felt more than once questioned, puzzled, but never beaten. From memory the act of God in our lives, we can say with the apostle. “I know whom I have believed” (2 Tim. 1.12). In these times of great historical crossroads and crisis, the Church needs the strength and perseverance of the catechist, with humble faith but surely helping younger generations to say with the Psalmist: “… With my God I can scale any wall … “(Ps 17, 31)” … While crossing dark ravines, I will fear no evil, for You are with me … “(Ps 22, 4)

Work of catechists, in your case, is done here in Buenos Aires, in this great city with its complexity makes it very unique in some way. Catechists are locals! and, in this sense, which leads to a big city, the catechist must differentiate elsewhere.

8. Every great city has great riches, many possibilities, but there are also many dangers. One is that of exclusion. Sometimes I wonder if we are as a diocesan Church complicit in a culture of exclusion in which there is no room for the old, the child upset, no time to stop at the side of the road. The temptation is great, especially because it is based in the new modern dogmas as efficiency and pragmatism. Therefore, It takes courage to go against the grain, to not give up the utopia that is precisely possible inclusion, which mark the style and rhythm of our steps [6].

Be encouraged to think ministry and catechesis from the periphery, from those who are further away, those usually do not go to the Parish. They are also invited to the wedding of the Lamb. A few years ago I said in an RCT: out of the caves!. Today they are again: leave the sacristy of the parish secretary, of the lounges!, Go!. Make this the pastoral of the court, the doors of the houses, on the street. Do not wait, go!. Above all make this a catechesis that does not exclude, who knows different rates, open to new challenges of this complex world. Officials do not become rigid, fundamentalist excluding planning.

God has called them to be his catechists. In this Church of Buenos Aires who is traveling times of the Spirit, and actors are part of the diocesan, not manijear, or impose, but to do together discern the exciting experience with others, who let God write the story .

9. Every year you meet as catechists in the EAC. And the EAC is synonymous with communion. They leave for a day’s work in the parish to experience the richness of communion, beautiful symphony of common and what is different. It is a day to share, to enrich the other, to make the experience of living in the courtyard of La Salle “tent of meeting” of those every week, large and small, proclaim Jesus. Live this communion also with other pastoral, with other members of the faithful. Contribution and commitment to the time of grace that will be for all the Diocesan Assembly. Sean deacons, ie almost obsessive servers communion. Check out the link to the breath of the Spirit that invites us to overcome our individualism porteño canonized “not get involved”. Banish awhile nostalgic tango mentality of “will not go” to defeat the prophets of misfortune and find the way the old and tired …

In today’s world, and there is too much pain and saddened faces to those who believe in the Good News of the Gospel we hide Easter joy. So joyfully proclaim that Jesus is Lord … That deep joy that is caused precisely in the Lord.

With nationwide catechists ask God for this grace for this year’s ENAC. So march together with the catechists of Buenos Aires on April 24, to care for and preserve the ability of party, the joy of the journey with another, the joy of knowing twinned in this beautiful vocation of catechists. They will light luggage, with a heart full of fervor … And they will in Luján, alongside the faithful mother, so she helps them to meet his son, and in him with all the people of God in pilgrimage on this earth Argentina …

Renew their vocation, confirmed his mission. They will ask for the grace to be instruments of communion, to making the Church a House of all, to make present God’s tenderness in the painful situations of life, even in times of conflicts that are looming in the not far away.

May Mary Lujan grant them what they ask with catechists from across the country: “Make your ministry places of listening, listing and joy”. [7]

Buenos Aires, March 12, 2005.

Card. Jorge Mario Bergoglio S.J.

Posted in 2005

January 30, 2005

“I will leave in your midst a people humble and take refuge in the name of the Lord” (Zephaniah 3:12) So God’s promise rings his people in times of difficulty and trial. I just heard. No promises nor wealth, nor power, but the care and greater security to be found, “took refuge in the Lord’s name.” He promises her privacy, warmth of Father, his host full of tenderness and understanding.

And now we come to ask this. Our pain, for a month, is very great pain that can not be expressed in words, a pain that slapped our city, that hit entire households. We come to find refuge in the Lord’s name. We ask for your Father’s loving caress.

We are not important “or powerful or noble” and recently we hear St. Paul, but we want to be the Lord’s people, we want our strength is her kind eyes and in our pain, we come to seek the Lord, as we would ask the prophet in the first reading: “Seek the Lord, you, all you humble of the land” (Zephaniah 2:3). We told the Lord what has happened to us. We say that we are not powerful or rich or important, but we suffered a lot. We ask that you leave us comfort and not because we want to be the “poor and humble people who took refuge in the name of the Lord” (Zephaniah 3:12). We asked to see much because we want to keep walking and keep fighting.

We rely on his promise: “Blessed are the meek, for they shall be comforted” (Matthew 5:5). We ask for your comfort, which is a kind of passive resignation but the caress of the Father raises us and put us back on track with the look on his face that is merciful and justice. Yes, just heard his word: “Blessed are those who hunger and thirst for righteousness, for they shall be filled” (Matthew 5:6) Therefore we also ask justice. We ask that your humble people do not be fooled by any human cunning, that his mighty hand put things in place and justice. The wound is incurable. Nobody has the right to experiment with children and young people. They are the hope of a people and we must take care with responsible decision.

And thus afflicted and united, poor and humble, pray together today. May our prayer attracts the eyes of our Father God. May our prayer be heard for the repose of so many young lives torn by irresponsibility. May our prayers bring relief to suffering families. Further strengthen our prayer so many men and women in this calamity fussed nurses, nurses, doctors, volunteers, firefighters …. May our prayer and shake our city wake it hurt to not put your hope in the powerful but in the Lord and understand that children and young people is not experienced. May the Lord take your hand and take care of us Holy Virgin.

Card. Jorge Mario Bergoglio S.J.

Buenos Aires, January 30, 2005.

Posted in 2005

Latin America

After more than thirty years since the Council, it is necessary to verify, as we reflect on the Sunday Eucharist, proclaiming how the Word of God, and the actual growth of knowledge and love of Sacred Scripture in the People of God. 1 Both aspects, the celebration and the lived experience are closely related (Dies Domini 40).

These words of Pope issues underpin these simple reflections on the Sunday homily in Latin America. Pope binds tightly a question, how do we proclaim the Word, how are preaching?, With a work of reflection: verify real and effective growth of knowledge and love of Sacred Scripture in the People of God. That love, coupled with knowledge translates to “lived experience” and complements the look “celebrative” of the Eucharist.

We link these things done right. If you want to know how we are preaching we always go to check on her knowledge and love of our people believing the Word. It was precisely the word that our Lord won the hearts of the people. Came to listen to all sides (Mk 1, 45). were amazed drinking his teachings (Mk 6, 2). They felt that they spoke as one having authority (Mk 1, 27). The Word was with the apostles, who “instituted to be with him and to be sent out to preach” (Mk 3, 14), attracted to the bosom of the Church to all peoples (cf. Mk 16: 15 – 20).

The homily as planting and harvesting

But what does “verify”? It is clear that this knowledge and love are not verified with statistical look who just count how many attend Sunday Mass or buy the Bible … The verification rather must come from look Good Sower.

A Sower look it look confident, long breath. The Sower never pries seeding every day, he knows whether he sleeps or ensure the seed grows by itself.

A look of Sower be hopeful look. The farmer, when he sees dawn tares among the wheat, not complaining or alarmist reactions. He is played by the fruitfulness of the seed against the temptation to rush times.

A look of the Sower be loving gaze of those who know how free fertility charity although seed seems wasted in many areas where it gives superabundantly fruits.

This look will sprout a homily that is, at once, planting and harvesting. Both when preparing his sermon as when dialogue with his people, the Spirit puts on the lips of the preacher who harvest words and words that are planted. Feeling and pondering in her heart what is knowledge and love of the people for the Word, the preacher prays a value crop is mature and shows ways to implement it, sometimes planting a wish, a hope for more, where land is good, suitable to grow the seed.

The sweet and comforting joy of preaching

As pastors, each of the plays we preach in our church services, we do well to renew every day, every Sunday, our fervor to prepare the homily, checking first whether in ourselves grows the knowledge and love of the Word that predicamos.2 As Paul says: We preach not as pleasing men, but God, who tests our hearts (1 Thess 2, 4).

If this love is alive to hear the Word that first we have to preach, like our love for a faithful receive the Eucharist more than we have to devote, it is sent in one way or another faithful people God.3 Paul VI in Evangelii Nuntiandi we spoke of “the delightful and comforting joy of evangelizing”:

Through the ministers of the Gospel, God wants to germinate the seed and depend on us whether this grows into trees and produces fruit. Retain, then, the spiritual fervor. Preserve the delightful and comforting joy of evangelizing, even when to sow in tears (Evangelii Nuntiandi 80). This reflection suggests that rule of every good homily that says “it’s the abundance of the heart the mouth speaks.” The Sunday readings resonate with all its splendor in the heart of the village without first resonated well in the heart of Pastor.4

“Do whatever He tells you”

To this may help the image of Our Lady, which is what best conveys the joy of faithful people that Word that first she rejoiced. Thus the Pope puts our Lady at the end of his Apostolic Letter as a model to look where the faithful, which is the member of preaching:

Towards the Virgin Mary watching the faithful who hear the word proclaimed in the Sunday assembly, learning from her to keep it and ponder it in his own heart (cf. Lk 2:19) (Dies Domini 86).

Can we put this picture also the beginning of our discussion and tell us what a good Sunday homily must have the taste of the wine again renewing the preacher’s heart while the listeners. And in this new wine, Mary is an expert from Cana. The grace of God’s people say with Mary (the mother of Mary tone) “Do whatever He tells you” is the grace that we ask in every homily. This tone mother of Our Lady is the “believer in the Word” and the “Servant of the Word.”

The priest must be the first “believer” of the Word, with the full awareness that the words of his ministry are not “theirs”, but his that sent it. He is not the owner of this word, but its server. He is the only possessor of the word is in debt to the people of God. Precisely because evangelized and to evangelize, the priest, and the Church must grow in awareness of the ongoing need to be evangelized “(Pastores Dabo Vobis 26).

 

The homily as a dialogue between God and his People

“Not to forget that the liturgical proclamation of the Word of God, especially in the context of the Eucharistic assembly is not so much a moment of meditation and catechesis, but is the dialogue between God and his people, in the which are proclaimed the wonders of salvation and proposed anew the demands of the covenant “(Dies Domini 40-41).

That the homily is not so much a moment of meditation and catechesis but “live dialogue between God and his People” is an assessment of the preaching that comes from its being integrated in the Eucharist. Assumes catechesis and is in continuity with it, but exceeds 5 being the highest point of the dialogue between God and his people, before sacramental communion. The Lord delights in real dialogue with his people and us that we have to preach this make you feel like the Lord our gente.6

The homily is because a resume that dialogue already begun between the Lord and his pueblo.7 So the preacher must grope and weigh the heart of their community to dialogue with looking where that heart is alive and ardent desire of God, and where such a dialogue, which began being loving, was “stolen”, “smothered” or could not bear fruit.

In Puebla is a beautiful paragraph which enlightens us who that people with whom the Lord is pleased to talk. The people of Latin America is a nation whose soul “has been stamped by the faith of the Church” (Puebla 445). That is “infallible in credendo” in the sense of GS 12. It is a wise people, with “a wisdom that is for the people principle of discernment, an evangelical instinct for capturing spontaneously when served in the Gospel and the Church when it is emptied and choking with other interests” (Puebla 448, cf . Juan Pablo II, Inaugural III 6).

The bishops Pope rescue this sentence in the opening speech and I think that is key to realizing the mystery of love that reigns between God and his faithful people, to know who we’re talking about. That “faith instinct” that makes our people in credendo infallible, should be the criterion by which warm our preaching east.

Popular religion is not only the subject of evangelization but, as containing the Word of God incarnate, is an active form with which people are constantly evangelizes itself. (P 450)

What does it mean to preach who evangelizes itself continuously and is infallible in credendo? Leaving aside all vain discussion about how much to “illustrate” still God’s people, I think the image of the Mother with her child is the best clarifies what it means to have to teach you know. The Church is Mother and preaches to the people as a mother talks to her son, with the confidence that the child knows that everything will be taught for the better, because he knows he is loved. Parents know this innate sense guided by having the children and gives them far mistreated when a limit or said something inappropriate. It is the spirit of love in a family that rules which guide both the mother and child in his dialogues where teaching and learning is assessed and corrected. So in his homily: this known in a family spirit is what guides the speaker and the listener. The Spirit who inspired the Gospels, also inspires how we must preach them and how to listen in every Eucharist.

This mother-ecclesial context in which dialogue takes place the Lord with his people should be encouraged and cultivated by the preacher cordial closeness 8, warmth of our tone of voice, style meekness of our sentences, the joy of our gestures … So how boring it can sometimes be to some, if present this ecclesial maternal spirit, is fruitful in the long run, as well as “boring mom tips” eventually bear fruit in the hearts of the children.

When one admires the resources that had the Lord to speak with his people, to transmit full disclosure to all, to captivate with teachings such as high demand and ordinary people, I think the secret lies in this appeal Jesus ecclesial establishing the Spirit among those who worship the Father. The belief that Jesus is expressed in “Fear not, little flock, for your Father’s good to give the Kingdom” (Lk 12, 32). In this Spirit Jesus preaches. Blesses So full of joy in the Spirit the Father draws him to small:

At that time, Jesus rejoiced in the Holy Spirit, and said, “I thank you, Father, Lord of heaven and earth, for hiding these things from the wise and understanding and revealed them to little ones. Yes, Father, for such was your gracious will. All things have been delivered by my Father, and no one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son chooses to reveal him “(Lk 10, 21-22).

Beyond resources, which in the Gospel are infinite in quantity and quality, the preacher has the most beautiful and difficult task of uniting the hearts that love-the Lord’s and his people-and hearts that the duration the homily and leave quietly make him talk. Both the Lord and his people speak a thousand ways directly, without intermediaries. But in his homily want someone to act as mediator and express the feelings of both, so that after each choose where to continue their conversation. The Word is essentially mediator and requires not only the two in dialogue but a mediator to represent as such … A mediator who, like Paul, is convinced that “we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus” (2 Cor 4, 5).

A dialogue is much more than the communication of truth. The dialogue is done for the sake of talking and the concrete good that communicates between the lovers through the words. A well that is not in things but in the people themselves who give each other in dialogue. So purely moralistic preaching or exegetical reduces the communication between hearts to be given in the homily and that has to have a quasi-sacramental, because “faith comes from hearing, and hearing by the word of Christ” ( Rom 10, 17).

“The wonders of salvation and the demands of the covenant” in the homily

“Dialogue between God and his people, in which are proclaimed the wonders of salvation and proposed anew the demands of the covenant …” (Dies Domini 41).

Dialogue is proclaiming the wonders of salvation, in which shines the glory of the Lord and the living man. The dialogue between God and his people set more close alliance between them and the bond of charity. So central is the homily, the truth go hand in hand with the beauty and goodness. It is not for nothing abstract truths and cold, much less if they go in handfuls and syllogisms. The homily requires that every truth to proclaim the Gospel, we know also discover and communicate the beauty of the images that the Lord used to attract attention (the parables are a beautiful example), I would say, the opportunity, the kairos-that His love discovered or created to encourage the practice of good.

The memory of the faithful, like Mary, 9 must be full of the wonders of God and his heart hopeful and joyful practice of love can be told. And this is because every word in Scripture is the first gift before requirement.

 

The deposit of the faith of the faithful in his homily

This synthesis of truth, beauty and good is not something to be invented: it belongs to the Word made flesh, and where the word has been received by a town, built in their culture, this synthesis is what we call “popular religiosity” .

The religiosity of the people, at its core, is a storehouse of values ​​that match with Christian wisdom to the great questions of existence (Puebla 449).

In this expression of Puebla find beauty as “admiration for the great questions of life,” because the answer tell admiration usually embodied in rituals, art and popular festivals, the truth is found as “Christian wisdom” and well as “heritage value”. The love of God creates people, always creates culture because it is binding on a stable and faithful and that engenders ways of seeing, feeling and creating common among men.

The Christian preaching therefore in this cultural heart of our people a source of living water for what to say and how you have to say. Just as we all like to talk to us in our mother tongue, and if we are forced to use other, so in faith we like to talk to us in key “mother culture”. Of course, to grow from there, open up and improve. But when he speaks in the heart language available to listen better. This language is a tone that conveys “parrhesia” as the mother of his children Maccabees, and also achieved a synthesis and a wisdom in which one feels at home. As Puebla says:

The Catholic popular wisdom has a capacity of vital synthesis and creatively brings the divine and the human, Christ and Mary, spirit and body, communion and institution, person and community, faith and homeland, intelligence and affection. This wisdom is a Christian humanism that radically affirms the dignity of every person as a child of God, establishes a basic fraternity, teaches nature to find and understand the work and provides reasons for joy and humor even in the midst of a life very hard (Puebla 448).

Tensions Puebla-mentioned divine and human, spirit and body, communion and institution, person and community, faith and homeland, intelligence and affection are universal. The synthesis vital, these tensions lead creatively, that is indefinable in words, because all require, the symbolic heart and living for our people-that translates into “names” as Guadalupe and Luján pilgrimage in faith, in gestures blessing and solidarity, an offering and song and dance … – that heart in which and through which our people love and believe, is the place where you have placed theological vitally the preacher. That is, the challenge of evangelizing preaching is inculturated synthesis is not loose ideas or values. Where your synthesis, could paraphrase, there is your heart. The difference between synthetic illuminate the space and light loose ideas is the same as that between boredom and heart burning.

It is not easy to speak from the heart to God’s people. Not enough to be well intentioned. People appreciate and value when a preacher strives to be honest, when it comes down to real images the word … But speaking of heart means to have not only hot, but illuminated by the integrity of revelation, by the Word and by the way that word has come into the heart of the Church and our faithful people throughout its history (tradition).

By revaluing the positive elements of popular piety, Puebla, in a rich and inspired text (454) provides an outline of synthesis into something that is more than a mere listing. In each “element” collected the hearts of many pastors and a summary note. Are “elements” concrete universals, in which all faith shines embodied in a figure typical of our Latin American religiosity. Al irlas acentuaré reading some brief suggestions that might inspire our homilies to feed on this synthesis and feed in the heart of the listeners.

Puebla says:

As positive elements of popular piety can be noted:

Trinitarian presence perceived in devotions and iconography,

At triune God our people live as a baptismal God and baptizer. A God in which one child was submerged and in which we live and move and exist. The mystery of the Trinity is more vital environment surrounding the faith of our people that specifically targeted for rational discourse. More than words, so they must be Trinitarian in our homilies are our gestures, our images, the length of time we devote to each divine person.

the sense of the providence of God the Father;

Here we would say that enlighten and nourish the image of the Father as Provident involves preaching hope. Our Town rests and rejoices when we speak of God always bigger, the God who cared for our parents, our grandparents, the God who shepherds the future of our little children …

Our homilies, if they want to be faithful and fruitful, must plant and harvest always hope.

Christ celebrated in the mystery of Incarnation (Christmas: The Child), in his Crucifixion, in the Eucharist and devotion to the Sacred Heart;

Jesus is at the heart of our people as the Child in the manger, as the dead on a cross, and the sandwich of the first communion of the boys and as the God who has a good heart. Sometimes, noting (quantitative minded) “missing” an image of raised, it is thought that a second evangelization has to come to “add” another image, in the best, if not replace all previous by a purest complete. Beyond all pretense apologetics, worth from the conviction that faith, if it bore fruit, because it is planted in full, and go look at the images that are already in the heart, what they tell us about themselves integrates everything new, how to purify and complete. The crosses covered with glory still speak to the hearts of our people rather than the “Stop Suffering” sects.

Love Mary: She and “its mysteries belong to the identity of these peoples and characterize popular piety” (John Paul II, Homily Zapopán, 2. AAS LXXI, p. 228), venerated as the Immaculate Mother of God and the men, as Queen of our countries and the entire continent;

In the center of Puebla passage puts the love of Mary. Mary and her mysteries “belong to the identity of these people,” says the Pope. It moves our people, so real, that’s truer than Latin American magical realism is “full of grace”, everything a more rational discourse misses regarding presence of concepts of resurrection and Holy Spirit. All “positive, festive, which is life, beauty, joy, party … embodies our people María.10 In homilies for our people, Mary must not be only conclusion but, more specifically, a reference center .

Center because it is for our people “model of how to believe”:

“Mary, who by the eternal will of the Most High stands, one may say, in the very center of those” inscrutable ways “and” unsearchable judgments “of God, conforms herself to them in the darkness of faith, accepting fully and heart everything that is decreed in the divine “(Redemptoris Mater 14).

Center because it is for our people “sign of sure hope”:

“Mary, Mother of the Incarnate Word, is located in the center of that” enmity “that struggle which accompanies the history of humanity on earth and the history of salvation itself. In this place, she who belongs to the “weak and poor of the Lord” bears in itself, like any other among the human race, that “glory of grace” that the Father “bestowed on us in the Beloved” and this grace determines the extraordinary greatness and beauty of it all his being. Mary thus remains before God, and also to all humanity, as the unchangeable and inviolable sign of election by God, spoken of the Pauline letter: “He chose us in Him (Christ) before the foundation of the world … He destined us in love to be his sons “(Eph 1, 4.5). This choice is more powerful than any experience of evil and sin, than all that” enmity “which marks the history of man. In this story, Mary remains a sign of sure hope “(Redemptoris Mater 11).

Center because it is for our people instead of mercy:

“Mary is the first to participate in this new revelation of God and, through it, of this new” self-giving “of God. Therefore she proclaims:” He has done great things for me, holy is his name. “In her exultation Mary confesses that found in the heart of this fullness of Christ.’s aware that it is made the promise to parents and, above all, “to Abraham and his children for ever,” in she, as the mother of Christ is the whole salvific economy, in which “from generation to generation”, who appears as God of the Covenant, “remembers mercy. ‘” (Redemptoris Mater 36).

Of all the other elements, 11 we can meditate as valuable synthesis-each-to consider when preaching, finally just one more highlight:

The ability to express faith in a whole language of over rationalism (song, picture, gesture, color, dance), that Faith situated in time (parties) and places (shrines and temples).

This faith that expresses our faithful people so full and integrated situated not only in content but existentially-should find an echo in the Sunday homily. The challenge is to reinterpret the same faith which our people live in their own language and mode of expression so as to grow and purify it from within.

As he says later Puebla, prophetically: “If the Church does not reinterpret the religion of the Latin American people, there will be a void that will occupy sects, secular political messianism, consumerism that produces boredom and indifference or pagan pansexualism. Again the Church is faced with the problem: what does not assume in Christ, he is redeemed and becomes an idol again with old malice “(Puebla 468).

The challenge, then, that we still poses is that of a new evangelization, which, as Puebla says, “has to appeal to the Christian memory of our peoples.” The deposit of faith taught by the mothers in the hearts of his children over the centuries is living source of our identity. Unchanging identity but to improve until Christ is formed in us. This identity is the embrace baptismal small gave us the Father, makes us long, as prodigal sons, and Mary-favorite in another embrace, the merciful Father awaits us. Make our people feel in the middle of these two hugs is the tough but beautiful task of preaching the Gospel.

Rome, January 19, 2005

Card. Jorge Mario Bergoglio S.J.
Archbishop of Buenos Aires
(*) Statement of the Archbishop in the Plenary of the Commission for Latin America

[1] In the Const. Sacrosanctum Concilium, 24, speaks of “suavis et vivus Sacrae Scripturae affectus.”

[2] … For the absolute need for the new evangelization in the priests have their first “new evangelization” (Pastores Dabo Vobis 2).

[3] “In particular, the degree of holiness of the minister actually influences the proclamation of the Word, the celebration of the sacraments and in the direction of the community in charity. This was clearly stated by the Council: “The holiness of priests contributes greatly to the fruitful exercise of the ministry itself, for, if it is true that God’s grace can perform the work of salvation through unworthy ministers, yet God ordinarily prefers to show his wonders through those, more open to the power and inspiration of the Holy Spirit, by his intimate union with Christ and holiness of life, can say with the Apostle: “But I no longer live, but Christ lives in me “(Gal 2: 20)” (Pastores Dabo Vobis 25).

[4] “So the priest himself ought first to have a great personal familiarity with the word of God is not enough to know its linguistic or exegetical aspects, it is also necessary; needs to approach the word with a soft heart and praying, for her deeply penetrate his thoughts and feelings and bring about a new outlook of “the mind of Christ” (1 Cor 2, 16), so that his words, his choices and attitudes may become more transparency, a proclamation and witness of the Gospel. Only “remaining” in the Word, the priest become a perfect disciple of the Lord, know the truth and be truly free, overcoming every conditioning contrary or foreign to the Gospel (cf. Jn 8, 31-32) (Pastores Dabo Vobis 26).

[5] “respecting the specificity and the rhythm of this table, the homily again the journey of faith put forward by catechesis, and brings it to its natural” (CT 48).

[6] The dialogue is for the Church, in a sense, a means and, above all, a way to develop its activities in the contemporary world. Indeed, the Second Vatican Council, having proclaimed that “the Church, under the stated mission to enlighten the whole world with the Gospel message and to gather in one Spirit to all men (…) , which becomes a sign of brotherhood which allows honest dialogue and strengthens “, adding that the Church should be able to” open, with ever increasing fertility, dialogue between all those who compose the one People of God “and also to “maintain a dialogue with human society” (Reconciliatio et Paenitentia 25).
[7] Dialogue is of mercy, as John Paul II said in his first encyclical: “mercy belongs not only to the concept of God, but it is something that characterizes the lives of all the people of Israel and their own children and daughters: the content of intimacy with their Lord, the content of his conversation with El (DM 4).

[8] “The priest must grow in awareness of the deep communion uniting him to God’s people, he is not only” in front of “the Church, but above all” in “the Church. ‘s Brother among brothers. The consciousness of this communion leads to the need to promote and develop co-responsibility in the one common mission of salvation, with a prompt and heartfelt esteem for all the charisms and tasks which the Spirit gives believers for the edification of the Church. Especially in the fulfillment of pastoral ministry, ordered by its nature to the good of the people of God, the priest must live and witness to his profound communion with all, as Paul VI wrote: “We must become brothers of men in the same time we want to be their pastors, parents and teachers. The climate of dialogue is friendship. More than that, the service “(Pastores Dabo Vobis 74).

[9] It is in this way, ecclesial pilgrimage through space and time, and even more through the history of souls, Mary is present as is “blessed because she believed” such as advancing “in the pilgrimage of faith “, sharing unlike any other creature in the mystery of Christ. The Council further says that “Mary … profoundly in the history of salvation, in a way unites and mirrors itself the greatest demands of faith “). Among all believers is like a “mirror”, which reflects the most profound and clear “the wonders of God” (Acts 2: 11) (Redemptoris Mater 25).

[10] The Pope has a beautiful passage talking about Marian icons of the ancient peoples of Russia: “In these Icons the Virgin shines as the image of divine beauty, the abode of eternal Wisdom, praying figure, prototype contemplation, the image of glory: one who, from his earthly life possessed the spiritual knowledge inaccessible to human reasoning, with faith has reached the sublime knowledge. I also remember the icon of Our Lady of the Cenacle, praying with the Apostles in expectation of the Spirit. Might not this be a sign of hope for all those who, in fraternal dialogue, wish to deepen their obedience of faith “(Redemptoris Mater 33).

[11] the saints, as protectors, the dead, the awareness of personal dignity and fraternal solidarity, the consciousness of sin and need for atonement, the ability to express faith in a whole language of over rationalism (song, pictures , gesture, color, dance), the Fe situated in time (parties) and places (shrines and temples), and sensitivity to the pilgrimage as a symbol of human existence and Christian filial respect to the shepherds as representatives of God , the ability to celebrate faith and community expressively; deep integration of the sacraments and sacramentals in personal and social life, the warm affection for the person of the Holy Father’s ability to endure suffering and heroism testing and confess the faith, the value of prayer, and the acceptance of others (Puebla 454).

Posted in 2005

Midnight Mass

When we see Jesus in the midst of the labors and works amid conflict with enlightened elites of that time (the Pharisees, Sadducees) see how many times they asked him for a sign Give us a sign. Jesus preached and people still as any, cured resurrected … but they asked for a sign. They saw it was not enough. You might think that was not enough because that elitism closing ceremony illustrated their consciences-that’s a valid explanation. But there was something else: the man even more closed to the voice of God is denied the instinct to know where he is and where to look. They sensed that raise the dead, heal the sick was not “signal”, so when Jesus said you are going to give the sign of Jonah (ie the resurrection), calling for the transcendent, unmistakable signal that God is revealed in its fullness, and in that they were right even farther away, nor yet Herod. The frightened and nagged religious instinct that pushes heart to seek and discern where God is.

They asked for the signal … on the other hand this also happened to the Saints. San Juan Bautista, in jail, suffered much, saw that Jesus preached, but was confused, in the solitude of his cell and began to doubt Jesus commanded to ask: Are you he who is to come or shall we look for other? Asked the wanted signal signal manifestation of God, the one who had proclaimed the Prophets and the people of Israel had been waiting for hundreds of years. They called the “great sign”.

In the story of the birth of Jesus, we have just heard, when the angels announce to the shepherds that the Redeemer was born they say: “… and this will be a sign will find a baby wrapped in cloths and lying in a manger … “This is the sign: the total abasement God. The signal is that, tonight, God and love of our smallness was tenderness tenderness for all fragility, for all suffering, for all trouble for any search, for every limit, the signal is the tenderness of God and the message seeking all those who asked Jesus signals, message seeking those disoriented, even those who were enemies of Jesus and sought him from the bottom of the soul was this: seeking God’s tenderness, God made tenderly stroking our God misery, God love our smallness.

Today we proclaim this: God’s tenderness. The world goes on, men are still seeking God but this signal remains. Contemplating the child born in a manger, gazing child that God made love with our smallness, tonight the question arises: what about the tenderness of God with you? Do you let that tenderness caress of a God who loves you, God made a tender? o’re shy and do not let the search for God? -No, I seek God, you can say. It is most important to seek God, the most important thing is to let the search for him in the tender caress. This is the first question that this child with his presence today makes us: Do we want to let that tenderness? And further still: you dare you also become a tenderness for any difficult situation, to every human problem, for whom you have close, or prefer the solution bureaucratic executive, cold efficientist not evangelizing? If so, are you afraid to tenderness served God with you? and this is the second question today. Am I responsible for my behavior that tenderness that must accompany us throughout life, in moments of joy, sadness, cross, work, conflict, struggle?

The Christian response can not be other than the same answer from God to our smallness: tenderness, meekness. Remember that one time, when Jesus and his apostles did not want them to get in a town of Samaria, John proposed to Jesus: “… We send down fire from heaven …?, Which is the same as saying” we we put in and break them all. ” And Jesus answered “do not know what spirit are you”, the challenges, today I would say that is not Christian. Remember also that night when Jesus was taken prisoner and Peter drew his sword, herald, defender of the newborn Church, defender unhappy (as few hours later betrayed him) and Jesus said the sword saved Do not you believe that if I asked my father more than twelve legions of angels to defend not send? (Matt. 26:53), but my way is another, is tenderness. And that even in times of conflict, even the moments that slap you, when you slap on one cheek turn the other, maintainer tenderness. That’s what Christmas night brings. When we see a God who falls for our smallness, it is better to pat tenderness, a God who is all gentleness, all close, all projimidad, we have no other thing to open our hearts and say, Lord if you did so help us, give us the grace of tenderness in the painful situations of life, give me the grace of projimidad to every human need, give me the grace of meekness above all conflict. Let us ask, this is a night to ask … and I dare give them homework: tonight or tomorrow, that does not end on Christmas day without taking a little bit of silence and wonder What tenderness God to me? How about my affection for others? How about my tenderness in extreme situations? How about my meekness and conflicts in the work? and Jesus responds, he will.

May Our Lady grant them this grace.

Buenos Aires, December 24, 2004.

 

Card. Jorge Mario Bergoglio S.J.

Posted in 2004

Letter of the Archbishop to priests, consecrated, religious and faithful of the Archdiocese

Buenos Aires, December 1, 2004

Dear sons and brothers:

For some time now have been taking place in the City some public expressions of mockery and insults to people of our Lord Jesus Christ and the Blessed Virgin Mary, as well as various demonstrations against the religious and moral values ​​we profess. Today I speak to you very hurt by the blasphemy that is perpetrated in the Recoleta Cultural Centre for an exhibition with plastic. It also saddens me that this event is held in a cultural center that is supported with money given by Christians and people of good will contribute with their taxes.

Jesus already warned us that these things happen and, with great tenderness, he told us not to be afraid, we are your little flock, who persevere in the fight of faith and charity, hoping in Him, praying with true confidence children to the Father who loves us.

Given this blasphemy that shames our city I ask you, together, make an act of reparation and apology. Thus, on 7 December, the eve of the Solemnity of the Immaculate Conception, I invite you to be a day of fasting and prayer, a day of penance in which, as a Catholic community, we ask the Lord to forgive our sins and city​​. May our Mother of Luján accompany us with his affection.

Card. Jorge Mario Bergoglio s.j

Archbishop of Buenos Aires

Posted in 2004
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