POPE FRANCIS ON LENT.
POPE FRANCIS ON LENT
Dear brethren in Christ, below you have messages of Pope Francis given from 2016, 2018-2020 for your spiritual reading and personal meditation. All messages are taken from the Vatican website but I reformatted with bold letters some parts of the text to highlight important ideas and facilitate reading as well. A fruitful Lenten season to all.
Stay safe and God bless,
Fr. Rolly Arjonillo
MESSAGE OF HIS HOLINESS POPE FRANCIS FOR LENT 2020
Rome, at Saint John Lateran, 7 October 2019
Feast of Our Lady of the Rosary
MESSAGE OF HIS HOLINESS POPE FRANCIS FOR LENT 2019
“For the creation waits with eager longing for the revealing of the children of God
” (Rm 8: 19)
Dear Brothers and Sisters
Each year, through Mother Church, God “gives us this joyful season when we prepare to celebrate the paschal mystery with mind and heart renewed… as we recall the great events that gave us new life in Christ” (Preface of Lent I). We can thus journey from Easter to Easter towards the fulfilment of the salvation we have already received as a result of Christ’s paschal mystery – “for in hope we were saved” (Rom 8:24). This mystery of salvation, already at work in us during our earthly lives, is a dynamic process that also embraces history and all of creation. As Saint Paul says, “the creation waits with eager longing for the revealing of the children of God” (Rom 8:19). In this perspective, I would like to offer a few reflections to accompany our journey of conversion this coming Lent.
1. The redemption of creation
The celebration of the Paschal Triduum of Christ’s passion, death and resurrection, the culmination of the liturgical year, calls us yearly to undertake a journey of preparation, in the knowledge that our being conformed to Christ (cf. Rom 8:29) is a priceless gift of God’s mercy.
When we live as children of God, redeemed, led by the Holy Spirit (cf. Rom 8:14) and capable of acknowledging and obeying God’s law, beginning with the law written on our hearts and in nature, we also benefit creation by cooperating in its redemption. That is why Saint Paul says that creation eagerly longs for the revelation of the children of God; in other words, that all those who enjoy the grace of Jesus’ paschal mystery may experience its fulfilment in the redemption of the human body itself. When the love of Christ transfigures the lives of the saints in spirit, body and soul, they give praise to God. Through prayer, contemplation and art, they also include other creatures in that praise, as we see admirably expressed in the “Canticle of the Creatures” by Saint Francis of Assisi (cf. Laudato Si’, 87). Yet in this world, the harmony generated by redemption is constantly threatened by the negative power of sin and death.
2. The destructive power of sin
Indeed, when we fail to live as children of God, we often behave in a destructive way towards our neighbours and other creatures – and ourselves as well – since we begin to think more or less consciously that we can use them as we will. Intemperance then takes the upper hand: we start to live a life that exceeds those limits imposed by our human condition and nature itself. We yield to those untrammelled desires that the Book of Wisdom sees as typical of the ungodly, those who act without thought for God or hope for the future (cf. 2:1-11). Unless we tend constantly towards Easter, towards the horizon of the Resurrection, the mentality expressed in the slogans “I want it all and I want it now!” and “Too much is never enough”, gains the upper hand.
The root of all evil, as we know, is sin, which from its first appearance has disrupted our communion with God, with others and with creation itself, to which we are linked in a particular way by our body. This rupture of communion with God likewise undermines our harmonious relationship with the environment in which we are called to live, so that the garden has become a wilderness (cf. Gen 3:17-18). Sin leads man to consider himself the god of creation, to see himself as its absolute master and to use it, not for the purpose willed by the Creator but for his own interests, to the detriment of other creatures.
Once God’s law, the law of love, is forsaken, then the law of the strong over the weak takes over. The sin that lurks in the human heart (cf. Mk 7:20-23) takes the shape of greed and unbridled pursuit of comfort, lack of concern for the good of others and even of oneself. It leads to the exploitation of creation, both persons and the environment, due to that insatiable covetousness which sees every desire as a right and sooner or later destroys all those in its grip.
3. The healing power of repentance and forgiveness
Creation urgently needs the revelation of the children of God, who have been made “a new creation”. For “if anyone is in Christ, he is a new creation; the old has passed away; behold, the new has come” (2 Cor 5:17). Indeed, by virtue of their being revealed, creation itself can celebrate a Pasch, opening itself to a new heaven and a new earth (cf. Rev 21:1). The path to Easter demands that we renew our faces and hearts as Christians through repentance, conversion and forgiveness, so as to live fully the abundant grace of the paschal mystery.
This “eager longing”, this expectation of all creation, will be fulfilled in the revelation of the children of God, that is, when Christians and all people enter decisively into the “travail” that conversion entails. All creation is called, with us, to go forth “from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:21). Lent is a sacramental sign of this conversion. It invites Christians to embody the paschal mystery more deeply and concretely in their personal, family and social lives, above all by fasting, prayer and almsgiving.
Fasting, that is, learning to change our attitude towards others and all of creation, turning away from the temptation to “devour” everything to satisfy our voracity and being ready to suffer for love, which can fill the emptiness of our hearts. Prayer, which teaches us to abandon idolatry and the self-sufficiency of our ego, and to acknowledge our need of the Lord and his mercy. Almsgiving, whereby we escape from the insanity of hoarding everything for ourselves in the illusory belief that we can secure a future that does not belong to us. And thus to rediscover the joy of God’s plan for creation and for each of us, which is to love him, our brothers and sisters, and the entire world, and to find in this love our true happiness.
Dear brothers and sisters, the “lenten” period of forty days spent by the Son of God in the desert of creation had the goal of making it once more that garden of communion with God that it was before original sin (cf. Mk 1:12-13; Is 51:3). May our Lent this year be a journey along that same path, bringing the hope of Christ also to creation, so that it may be “set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:21). Let us not allow this season of grace to pass in vain! Let us ask God to help us set out on a path of true conversion. Let us leave behind our selfishness and self-absorption, and turn to Jesus’ Pasch. Let us stand beside our brothers and sisters in need, sharing our spiritual and material goods with them. In this way, by concretely welcoming Christ’s victory over sin and death into our lives, we will also radiate its transforming power to all of creation.
From the Vatican, 4 October 2018
Feast of Saint Francis of Assisi
MESSAGE OF POPE FRANCIS FOR LENT 2018
“Because of the increase of iniquity, the love of many will grow cold” (Mt 24: 12)
Dear Brothers and Sisters,
Once again, the Pasch of the Lord draws near! In our preparation for Easter, God in His providence offers us each year the season of Lent as a “sacramental sign of our conversion”. Lent summons us, and enables us, to come back to the Lord wholeheartedly and in every aspect of our life.
With this message, I would like again this year to help the entire Church experience this time of grace anew, with joy and in truth. I will take my cue from the words of Jesus in the Gospel of Matthew: “Because of the increase of iniquity, the love of many will grow cold” (24:12).
These words appear in Christ’s preaching about the end of time. They were spoken in Jerusalem, on the Mount of Olives, where the Lord’s passion would begin. In reply to a question of the disciples, Jesus foretells a great tribulation and describes a situation in which the community of believers might well find itself: amid great trials, false prophets would lead people astray and the love that is the core of the Gospel would grow cold in the hearts of many.
Let us listen to the Gospel passage and try to understand the guise such false prophets can assume.
They can appear as “snake charmers”, who manipulate human emotions in order to enslave others and lead them where they would have them go. How many of God’s children are mesmerized by momentary pleasures, mistaking them for true happiness! How many men and women live entranced by the dream of wealth, which only makes them slaves to profit and petty interests! How many go through life believing that they are sufficient unto themselves, and end up entrapped by loneliness!
False prophets can also be “charlatans”, who offer easy and immediate solutions to suffering that soon prove utterly useless. How many young people are taken in by the panacea of drugs, of disposable relationships, of easy but dishonest gains! How many more are ensnared in a thoroughly “virtual” existence, in which relationships appear quick and straightforward, only to prove meaningless! These swindlers, in peddling things that have no real value, rob people of all that is most precious: dignity, freedom and the ability to love. They appeal to our vanity, our trust in appearances, but in the end they only make fools of us. Nor should we be surprised. In order to confound the human heart, the devil, who is “a liar and the father of lies” (Jn 8:44), has always presented evil as good, falsehood as truth. That is why each of us is called to peer into our heart to see if we are falling prey to the lies of these false prophets. We must learn to look closely, beneath the surface, and to recognize what leaves a good and lasting mark on our hearts, because it comes from God and is truly for our benefit.
A cold heart
In his description of hell, Dante Alighieri pictures the devil seated on a throne of ice, in frozen and loveless isolation. We might well ask ourselves how it happens that charity can turn cold within us. What are the signs that indicate that our love is beginning to cool?
More than anything else, what destroys charity is greed for money, “the root of all evil” (1 Tim 6:10). The rejection of God and his peace soon follows; we prefer our own desolation rather than the comfort found in his word and the sacraments. All this leads to violence against anyone we think is a threat to our own “certainties”: the unborn child, the elderly and infirm, the migrant, the alien among us, or our neighbour who does not live up to our expectations.
Creation itself becomes a silent witness to this cooling of charity. The earth is poisoned by refuse, discarded out of carelessness or for self-interest. The seas, themselves polluted, engulf the remains of countless shipwrecked victims of forced migration. The heavens, which in God’s plan, were created to sing His praises, are rent by engines raining down implements of death.
Love can also grow cold in our own communities. In the Apostolic Exhortation Evangelii Gaudium, I sought to describe the most evident signs of this lack of love: selfishness and spiritual sloth, sterile pessimism, the temptation to self-absorption, constant warring among ourselves, and the worldly mentality that makes us concerned only for appearances, and thus lessens our missionary zeal.
What are we to do?
Perhaps we see, deep within ourselves and all about us, the signs I have just described. But the Church, our Mother and Teacher, along with the often bitter medicine of the truth, offers us in the Lenten season the soothing remedy of prayer, almsgiving and fasting.
By devoting more time to prayer, we enable our hearts to root out our secret lies and forms of self-deception, and then to find the consolation God offers. He is our Father and he wants us to live life well.
Almsgiving sets us free from greed and helps us to regard our neighbour as a brother or sister. What I possess is never mine alone. How I would like almsgiving to become a genuine style of life for each of us! How I would like us, as Christians, to follow the example of the Apostles and see in the sharing of our possessions a tangible witness of the communion that is ours in the Church! For this reason, I echo Saint Paul’s exhortation to the Corinthians to take up a collection for the community of Jerusalem as something from which they themselves would benefit (cf. 2 Cor 8:10). This is all the more fitting during the Lenten season, when many groups take up collections to assist Churches and peoples in need. Yet I would also hope that, even in our daily encounters with those who beg for our assistance, we would see such requests as coming from God Himself. When we give alms, we share in God’s providential care for each of His children. If through me God helps someone today, will He not tomorrow provide for my own needs? For no one is more generous than God.
Fasting weakens our tendency to violence; it disarms us and becomes an important opportunity for growth. On the one hand, it allows us to experience what the destitute and the starving have to endure. On the other hand, it expresses our own spiritual hunger and thirst for life in God. Fasting wakes us up. It makes us more attentive to God and our neighbour. It revives our desire to obey God, who alone is capable of satisfying our hunger.
I would also like my invitation to extend beyond the bounds of the Catholic Church, and to reach all of you, men and women of good will, who are open to hearing God’s voice. Perhaps, like ourselves, you are disturbed by the spread of iniquity in the world, you are concerned about the chill that paralyzes hearts and actions, and you see a weakening in our sense of being members of the one human family. Join us, then, in raising our plea to God, in fasting, and in offering whatever you can to our brothers and sisters in need!
The fire of Easter
Above all, I urge the members of the Church to take up the Lenten journey with enthusiasm, sustained by almsgiving, fasting and prayer. If, at times, the flame of charity seems to die in our own hearts, know that this is never the case in the heart of God! He constantly gives us a chance to begin loving anew.
One such moment of grace will be, again this year, the “24 Hours for the Lord” initiative, which invites the entire Church community to celebrate the sacrament of Reconciliation in the context of Eucharistic adoration. In 2018, inspired by the words of Psalm 130:4, “With you is forgiveness”, this will take place from Friday, 9 March to Saturday, 10 March. In each diocese, at least one church will remain open for twenty-four consecutive hours, offering an opportunity for both Eucharistic adoration and sacramental confession.
During the Easter Vigil, we will celebrate once more the moving rite of the lighting of the Easter candle. Drawn from the “new fire”, this light will slowly overcome the darkness and illuminate the liturgical assembly. “May the light of Christ rising in glory dispel the darkness of our hearts and minds”, and enable all of us to relive the experience of the disciples on the way to Emmaus. By listening to God’s word and drawing nourishment from the table of the Eucharist, may our hearts be ever more ardent in faith, hope and love.
With affection and the promise of my prayers for all of you, I send you my blessing. Please do not forget to pray for me.
From the Vatican, 1 November 2017
Solemnity of All Saints
 Roman Missal, Collect for the First Sunday of Lent (Italian).
 Inferno XXXIV, 28-29.
 “It is curious, but many times we are afraid of consolation, of being comforted. Or rather, we feel more secure in sorrow and desolation. Do you know why? Because in sorrow we feel almost as protagonists. However, in consolation the Holy Spirit is the protagonist!” (Angelus, 7 December 2014).
 Evangelii Gaudium, 76-109.
 Cf. BENEDICT XVI, Encyclical Letter Spe Salvi, 33.
 Cf. PIUS XII, Encyclical Letter Fidei Donum, III.
 Roman Missal (Third Edition), Easter Vigil, Lucernarium.
POPE FRANCIS’ MESSAGE FOR LENT 2016
“I DESIRE MERCY, AND NOT SACRIFICE” (MT 9:13).
THE WORKS OF MERCY ON THE ROAD OF THE JUBILEE.
- MARY, THE IMAGE OF A CHURCH WHICH EVANGELIZES BECAUSE SHE IS EVANGELIZED
In the Bull of Indiction of the Extraordinary Jubilee of Mercy, I asked that “the season of Lent in this Jubilee Year be lived more intensely as a privileged moment to celebrate and experience God’s mercy” ( Misericordiae Vultus , 17). By calling for an attentive listening to the word of God and encouraging the initiative “24 Hours for the Lord”, I sought to stress the primacy of prayerful listening to God’s word, especially his prophetic word. The mercy of God is a proclamation made to the world, a proclamation which each Christian is called to experience at first hand. For this reason, during the season of Lent I will send out Missionaries of Mercy as a concrete sign to everyone of God’s closeness and forgiveness.
After receiving the Good News told to her by the Archangel Gabriel, Mary, in her Magnificat , prophetically sings of the mercy whereby God chose her. The Virgin of Nazareth, betrothed to Joseph, thus becomes the perfect icon of the Church which evangelizes, for she was, and continues to be, evangelized by the Holy Spirit, who made her virginal womb fruitful. In the prophetic tradition, mercy is strictly related – even on the etymological level – to the maternal womb ( rahamim ) and to a generous, faithful and compassionate goodness ( hesed ) shown within marriage and family relationships.
- GOD’S COVENANT WITH HUMANITY: A HISTORY OF MERCY
The mystery of divine mercy is revealed in the history of the covenant between God and his people Israel. God shows himself ever rich in mercy, ever ready to treat his people with deep tenderness and compassion, especially at those tragic moments when infidelity ruptures the bond of the covenant, which then needs to be ratified more firmly in justice and truth. Here is a true love story, in which God plays the role of the betrayed father and husband, while Israel plays the unfaithful child and bride. These domestic images – as in the case of Hosea (cf. Hos 1-2) – show to what extent God wishes to bind himself to his people.
This love story culminates in the incarnation of God’s Son. In Christ, the Father pours forth his boundless mercy even to making him “mercy incarnate” ( Misericordiae Vultus , 8). As a man, Jesus of Nazareth is a true son of Israel; he embodies that perfect hearing required of every Jew by the Shema , which today too is the heart of God’s covenant with Israel: “Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might” ( Dt 6:4-5). As the Son of God, he is the Bridegroom who does everything to win over the love of his bride, to whom he is bound by an unconditional love which becomes visible in the eternal wedding feast.
This is the very heart of the apostolic kerygma , in which divine mercy holds a central and fundamental place. It is “the beauty of the saving love of God made manifest in Jesus Christ who died and rose from the dead” ( Evangelii Gaudium , 36), that first proclamation which “we must hear again and again in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment” ( ibid ., 164). Mercy “expresses God’s way of reaching out to the sinner, offering him a new chance to look at himself, convert, and believe” ( Misericordiae Vultus , 21), thus restoring his relationship with him. In Jesus crucified, God shows his desire to draw near to sinners, however far they may have strayed from him. In this way he hopes to soften the hardened heart of his Bride.
- THE WORKS OF MERCY
God’s mercy transforms human hearts; it enables us, through the experience of a faithful love, to become merciful in turn. In an ever new miracle, divine mercy shines forth in our lives, inspiring each of us to love our neighbour and to devote ourselves to what the Church’s tradition calls the spiritual and corporal works of mercy. These works remind us that faith finds expression in concrete everyday actions meant to help our neighbours in body and spirit: by feeding, visiting, comforting and instructing them. On such things will we be judged. For this reason, I expressed my hope that “the Christian people may reflect on the corporal and spiritual works of mercy; this will be a way to reawaken our conscience, too often grown dull in the face of poverty, and to enter more deeply into the heart of the Gospel where the poor have a special experience of God’s mercy” ( ibid. , 15). For in the poor, the flesh of Christ “becomes visible in the flesh of the tortured, the crushed, the scourged, the malnourished, and the exiled… to be acknowledged, touched, and cared for by us” ( ibid. ). It is the unprecedented and scandalous mystery of the extension in time of the suffering of the Innocent Lamb, the burning bush of gratuitous love. Before this love, we can, like Moses, take off our sandals (cf. Ex 3:5), especially when the poor are our brothers or sisters in Christ who are suffering for their faith.
In the light of this love, which is strong as death (cf. Song 8:6), the real poor are revealed as those who refuse to see themselves as such. They consider themselves rich, but they are actually the poorest of the poor. This is because they are slaves to sin, which leads them to use wealth and power not for the service of God and others, but to stifle within their hearts the profound sense that they too are only poor beggars. The greater their power and wealth, the more this blindness and deception can grow. It can even reach the point of being blind to Lazarus begging at their doorstep (cf. Lk 16:20-21). Lazarus, the poor man, is a figure of Christ, who through the poor pleads for our conversion. As such, he represents the possibility of conversion which God offers us and which we may well fail to see. Such blindness is often accompanied by the proud illusion of our own omnipotence, which reflects in a sinister way the diabolical “you will be like God” ( Gen 3:5) which is the root of all sin. This illusion can likewise take social and political forms, as shown by the totalitarian systems of the twentieth century, and, in our own day, by the ideologies of monopolizing thought and technoscience, which would make God irrelevant and reduce man to raw material to be exploited. This illusion can also be seen in the sinful structures linked to a model of false development based on the idolatry of money, which leads to lack of concern for the fate of the poor on the part of wealthier individuals and societies; they close their doors, refusing even to see the poor.
For all of us, then, the season of Lent in this Jubilee Year is a favourable time to overcome our existential alienation by listening to God’s word and by practising the works of mercy. In the CORPORAL works of mercy we touch the flesh of Christ in our brothers and sisters who need to be fed, clothed, sheltered, visited; in the SPIRITUAL works of mercy – counsel, instruction, forgiveness, admonishment and prayer – we touch more directly our own sinfulness. The corporal and spiritual works of mercy must never be separated. By touching the flesh of the crucified Jesus in the suffering, sinners can receive the gift of realizing that they too are poor and in need. By taking this path, the “proud”, the “powerful” and the “wealthy” spoken of in the Magnificat can also be embraced and undeservedly loved by the crucified Lord who died and rose for them. This love alone is the answer to that yearning for infinite happiness and love that we think we can satisfy with the idols of knowledge, power and riches. Yet the danger always remains that by a constant refusal to open the doors of their hearts to Christ who knocks on them in the poor, the proud, rich and powerful will end up condemning themselves and plunging into the eternal abyss of solitude which is Hell. The pointed words of Abraham apply to them and to all of us: “They have Moses and the prophets; let them hear them” ( Lk 16:29). Such attentive listening will best prepare us to celebrate the final victory over sin and death of the Bridegroom, now risen, who desires to purify his Betrothed in expectation of his coming.
Let us not waste this season of Lent, so favourable a time for conversion! We ask this through the maternal intercession of the Virgin Mary, who, encountering the greatness of God’s mercy freely bestowed upon her, was the first to acknowledge her lowliness (cf. Lk 1:48) and to call herself the Lord’s humble servant (cf. Lk 1:38).
From the Vatican, 4 October 2015
Feast of Saint Francis of Assisi
© Copyright – Libreria Editrice Vaticana
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