ALL SOULS DAY: Saturday 2nd November: 10 am Mass, 12 noon Mass and 5 pm Mass
FISH AND CHIPS SUPPER: Guy Fawkes, alias Guido Fawkes, Night will be celebrated as before with fish and chips in St Andrew's Room from 6.30pm on Saturday 2 November.
MONTH OF NOVEMBER: This is the month of remembrance of our dearly deceased relatives and friends. The book of Remembrance will be near the Font and I welcome all parishioners to add the names of those they wish to be remembered at this time
ADORATION: Friday 8th & 22nd November, 2019. From 10:30 am till 6 pm.
ECOLOGICAL CRISIS: It is important to be part of this movement. Let us protect and preserve the gift of God to Humanity; THE PLANET EARTH.
PARISH COUNCIL MEETING: 7th November 2019, 7:30pm in St Andrew's Room.
May the souls of all the faithful departed, through the mercy of God rest in peace. AMEN
The thoughts of Father Benedict as we follow in Christ's footsteps
Author: Benedict Fadoju | Date: 23rd October 2019
1. “He opened their minds to understand the Scriptures” (Lk 24:45). This was one of the final acts of the risen Lord before his Ascension. Jesus appeared to the assembled disciples, broke bread with them and opened their minds to the understanding of the sacred Scriptures. To them, amid their fear and bewilderment, he unveiled the meaning of the paschal mystery: that in accordance with the Father’s eternal plan he had to suffer and rise from the dead, in order to bring repentance and the forgiveness of sins (cf. Lk 24:26.46-47). He then promised to send the Holy Spirit, who would give them strength to be witnesses of this saving mystery (cf. Lk 24:49).
The relationship between the Risen Lord, the community of believers and sacred Scripture is essential to our identity as Christians. Without the Lord who opens our minds to them, it is impossible to understand the Scriptures in depth. Yet the contrary is equally true: without the Scriptures, the events of the mission of Jesus and of his Church in this world would remain incomprehensible. Hence, Saint Jerome could rightly claim: “Ignorance of the Scriptures is ignorance of Christ” (Commentary on the Book of Isaiah, Prologue: PL 24,17B).
2. At the conclusion of the Extraordinary Jubilee of Mercy, I proposed setting aside “a Sunday given over entirely to the word of God, so as to appreciate the inexhaustible riches contained in that constant dialogue between the Lord and his people” (Misericordia et Misera, 7). Devoting a specific Sunday of the liturgical year to the word of God can enable the Church to experience anew how the risen Lord opens up for us the treasury of his word and enables us to proclaim its unfathomable riches before the world. Here, we are reminded of the teaching of Saint Ephrem: “Who is able to understand, Lord, all the richness of even one of your words? There is more that eludes us than what we can understand. We are like the thirsty drinking from a fountain. Your word has as many aspects as the perspectives of those who study it. The Lord has coloured his word with diverse beauties, so that those who study it can contemplate what stirs them. He has hidden in his word all treasures, so that each of us may find a richness in what he or she contemplates” (Commentary on the Diatessaron, 1, 18).
With this Letter, I wish to respond to the many requests I have received from the people of God that the entire Church celebrate, in unity of purpose, a Sunday of the Word of God. It is now common for the Christian community to set aside moments to reflect on the great importance of the word of God for everyday living. The various local Churches have undertaken a wealth of initiatives to make the sacred Scripture more accessible to believers, to increase their gratitude for so great a gift, and to help them to strive daily to embody and bear witness to its teachings.
The Second Vatican Council gave great impulse to the rediscovery of the word of God, thanks to its Dogmatic Constitution Dei Verbum, a document that deserves to be read and appropriated ever anew. The Constitution clearly expounds the nature of sacred Scripture, its transmission from generation to generation (Chapter II), its divine inspiration (Chapter III) embracing the Old and New Testaments (Chapters IV and V), and the importance of Scripture for the life of the Church (Chapter VI). To advance this teaching, Pope Benedict XVI convoked an Assembly of the Synod of Bishops in 2008 on “The Word of God in the Life and Mission of the Church”, and then issued the Apostolic Exhortation Verbum Domini, whose teaching remains fundamental for our communities. That document emphasizes in particular the performative character of the Word of God, especially in the context of the liturgy, in which its distinctively sacramental character comes to the fore.
It is fitting, then that the life of our people be constantly marked by this decisive relationship with the living word that the Lord never tires of speaking to his Bride, that she may grow in love and faithful witness.
3. Consequently, I hereby declare that the Third Sunday in Ordinary Time is to be devoted to the celebration, study and dissemination of the word of God. This Sunday of the Word of God will thus be a fitting part of that time of the year when we are encouraged to strengthen our bonds with the Jewish people and to pray for Christian unity. This is more than a temporal coincidence: the celebration of the Sunday of the Word of God has ecumenical value, since the Scriptures point out, for those who listen, the path to authentic and firm unity.
The various communities will find their own ways to mark this Sunday with a certain solemnity. It is important, however, that in the Eucharistic celebration the sacred text be enthroned, in order to focus the attention of the assembly on the normative value of God’s word. On this Sunday, it would be particularly appropriate to highlight the proclamation of the word of the Lord and to emphasize in the homily the honour that it is due. Bishops could celebrate the Rite of Installation of Lectors or a similar commissioning of readers, in order to bring out the importance of the proclamation of God’s word in the liturgy. In this regard, renewed efforts should be made to provide members of the faithful with the training needed to be genuine proclaimers of the word, as is already the practice in the case of acolytes or extraordinary ministers of Holy Communion. Pastors can also find ways of giving a Bible, or one of its books, to the entire assembly as a way of showing the importance of learning how to read, appreciate and pray daily with sacred Scripture, especially through the practice of lectio divina.
4. The return of the people of Israel to their homeland after the Babylonian exile was marked by the public reading of the book of the Law. In the book of Nehemiah, the Bible gives us a moving description of that moment. The people assembled in Jerusalem, in the square before the Water Gate, to listen to the Law. They had been scattered in exile, but now they found themselves gathered “as one” around the sacred Scripture (Neh 8:1). The people lent “attentive ears” (Neh 8:3) to the reading of the sacred book, realizing that in its words they would discover the meaning of their lived experience. The reaction to the proclamation of was one of great emotion and tears: “[The Levites] read from the book, from the law of God, clearly; and they gave the sense, so that the people understood the reading. And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, ‘This day is holy to the Lord your God; do not mourn or weep’. For all the people wept when they heard the words of the law. Then he said to them, ‘Go your way, eat the fat and drink sweet wine and send portions to him for whom nothing is prepared; for this day is holy to our Lord; and do not be grieved, for the joy of the Lord is your strength’” (Neh 8:8-10).
These words contain a great teaching. The Bible cannot be just the heritage of some, much less a collection of books for the benefit of a privileged few. It belongs above all to those called to hear its message and to recognize themselves in its words. At times, there can be a tendency to monopolize the sacred text by restricting it to certain circles or to select groups. It cannot be that way. The Bible is the book of the Lord’s people, who, in listening to it, move from dispersion and division towards unity. The word of God unites believers and makes them one people.
5. In this unity born of listening, pastors are primarily responsible for explaining sacred Scripture and helping everyone to understand it. Since it is the people’s book, those called to be ministers of the word must feel an urgent need to make it accessible to their community.
The homily, in particular, has a distinctive function, for it possesses “a quasi-sacramental character” (Evangelii Gaudium, 142). Helping people to enter more deeply into the word of God through simple and suitable language will allow priests themselves to discover the “beauty of the images used by the Lord to encourage the practice of the good” (ibid.). This is a pastoral opportunity that should not be wasted!
For many of our faithful, in fact, this is the only opportunity they have to grasp the beauty of God’s word and to see it applied to their daily lives. Consequently, sufficient time must be devoted to the preparation of the homily. A commentary on the sacred readings cannot be improvised. Those of us who are preachers should not give long, pedantic homilies or wander off into unrelated topics. When we take time to pray and meditate on the sacred text, we can speak from the heart and thus reach the hearts of those who hear us, conveying what is essential and capable of bearing fruit. May we never tire of devoting time and prayer to Scripture, so that it may be received “not as a human word but as what it really is, the word of God” (1 Thess 2:13).
Catechists, too, in their ministry of helping people to grow in their faith, ought to feel an urgent need for personal renewal through familiarity with, and study of, the sacred Scriptures. This will help them foster in their hearers a true dialogue with the word of God.
6. Before encountering his disciples, gathered behind closed doors, and opening their minds to the understanding of the Scriptures (cf. Lk 24:44-45), the risen Lord appeared to two of them on the road to Emmaus from Jerusalem (cf. Lk 24:13-35). Saint Luke’s account notes that this happened on the very day of his resurrection, a Sunday. The two disciples were discussing the recent events concerning Jesus’ passion and death. Their journey was marked by sorrow and disappointment at his tragic death. They had hoped that he would be the Messiah who would set them free, but they found themselves instead confronted with the scandal of the cross. The risen Lord himself gently draws near and walks with them, yet they do not recognize him (cf. v. 16). Along the way, he questions them, and, seeing that they have not grasped the meaning of his passion and death, he exclaims: “O foolish men, and slow of heart” (v. 25). Then, “beginning with Moses and all the prophets, he interpreted to them the things about himself in all the Scriptures” (v.27). Christ is the first exegete! Not only did the Old Testament foretell what he would accomplish, but he himself wished to be faithful to its words, in order to make manifest the one history of salvation whose fulfilment is found in Christ.
7. The Bible, as sacred Scripture, thus speaks of Christ and proclaims him as the one who had to endure suffering and then enter into his glory (cf. v. 26). Not simply a part, but the whole of Scripture speaks of Christ. Apart from the Scriptures, his death and resurrection cannot be rightly understood. That is why one of the most ancient confessions of faith stressed that “Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas” (1Cor15:3-5). Since the Scriptures everywhere speak of Christ, they enable us to believe that his death and resurrection are not myth but history, and are central to the faith of his disciples.
A profound bond links sacred Scripture and the faith of believers. Since faith comes from hearing, and what is heard is based on the word of Christ (cf. Rom 10:17), believers are bound to listen attentively to the word of the Lord, both in the celebration of the liturgy and in their personal prayer and reflection.
8. The journey that the Risen Lord makes with the disciples of Emmaus ended with a meal. The mysterious wayfarer accepts their insistent request: “Stay with us, for it is almost evening and the day is now far spent” (Lk 24:29). They sit down at table, and Jesus takes the bread, blesses it, breaks it and offers it to them. At that moment, their eyes are opened, and they recognize him (cf. v. 31).
This scene clearly demonstrates the unbreakable bond between sacred Scripture and the Eucharist. As the Second Vatican Council teaches, “the Church has always venerated the divine Scriptures as she has venerated the Lord’s body, in that she never ceases, above all in the sacred liturgy, to partake of the bread of life and to offer it to the faithful from the one table of the word of God and the body of Christ” (Dei Verbum, 21).
Regular reading of sacred Scripture and the celebration of the Eucharist make it possible for us to see ourselves as part of one another. As Christians, we are a single people, making our pilgrim way through history, sustained by the Lord, present in our midst, who speaks to us and nourishes us. A day devoted to the Bible should not be seen as a yearly event but rather a year-long event, for we urgently need to grow in our knowledge and love of the Scriptures and of the risen Lord, who continues to speak his word and to break bread in the community of believers. For this reason, we need to develop a closer relationship with sacred Scripture; otherwise, our hearts will remain cold and our eyes shut, struck as we are by so many forms of blindness.
Sacred Scripture and the sacraments are thus inseparable. When the sacraments are introduced and illumined by God’s word, they become ever more clearly the goal of a process whereby Christ opens our minds and hearts to acknowledge his saving work. We should always keep in mind the teaching found in the Book of Revelation: the Lord is standing at the door and knocking. If anyone should hear his voice and open for him, he will come in and eat with them (cf. 3:20). Christ Jesus is knocking at our door in the words of sacred Scripture. If we hear his voice and open the doors of our minds and hearts, then he will enter our lives and remain ever with us.
9. In the Second Letter to Timothy, which is in some ways his spiritual testament, Saint Paul urges his faithful co-worker to have constant recourse to sacred Scripture. The Apostle is convinced that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (3:16). Paul’s exhortation to Timothy is fundamental to the teaching of the conciliar Constitution Dei Verbum on the great theme of biblical inspiration, which emphasizes the Scriptures’ saving purpose, spiritual dimension and inherent incarnational principle.
First, recalling Paul’s encouragement to Timothy, Dei Verbum stresses that “we must acknowledge that the books of Scripture firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures” (No. 11). Since the Scriptures teach with a view to salvation through faith in Christ (cf. 2 Tim 3:15), the truths contained therein are profitable for our salvation. The Bible is not a collection of history books or a chronicle, but is aimed entirely at the integral salvation of the person. The evident historical setting of the books of the Bible should not make us overlook their primary goal, which is our salvation. Everything is directed to this purpose and essential to the very nature of the Bible, which takes shape as a history of salvation in which God speaks and acts in order to encounter all men and women and to save them from evil and death.
To achieve this saving purpose, sacred Scripture, by the working of the Holy Spirit, makes human words written in human fashion become the word of God (cf. Dei Verbum, 12). The role of the Holy Spirit in the Scriptures is primordial. Without the work of the Spirit, there would always be a risk of remaining limited to the written text alone. This would open the way to a fundamentalist reading, which needs to be avoided, lest we betray the inspired, dynamic and spiritual character of the sacred text. As the Apostle reminds us: “The letter kills, but the Spirit gives life” (2 Cor 3:6). The Holy Spirit, then, makes sacred Scripture the living word of God, experienced and handed down in the faith of his holy people.
10. The work of the Holy Spirit has to do not only with the formation of sacred Scripture; it is also operative in those who hear the word of God. The words of the Council Fathers are instructive: sacred Scripture is to be “read and interpreted in the light of the same Spirit through whom it was written” (Dei Verbum, 12). God’s revelation attains its completion and fullness in Jesus Christ; nonetheless, the Holy Spirit does not cease to act. It would be reductive indeed to restrict the working of the Spirit to the divine inspiration of sacred Scripture and its various human authors. We need to have confidence in the working of the Holy Spirit as he continues in his own way to provide “inspiration” whenever the Church teaches the sacred Scriptures, whenever the Magisterium authentically interprets them (cf. ibid., 10), and whenever each believer makes them the norm of his or her spiritual life. In this sense, we can understand the words spoken by Jesus to his disciples when they told him that they now understood the meaning of his parables: “Every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old” (Mt 13:52).
11. Finally, Dei Verbum makes clear that “the words of God, expressed in human language, are in every way like human speech, just as the Word of the eternal Father, in taking upon himself the weak flesh of human beings, also took on their likeness” (No. 13). We can say that the incarnation of the eternal Word gives shape and meaning to the relationship between God’s word and our human language, in all its historical and cultural contingency. This event gives rise to Tradition, which is also God’s word (cf. ibid., 9). We frequently risk separating sacred Scripture and sacred Tradition, without understanding that together they are the one source of Revelation. The written character of the former takes nothing away from its being fully a living word; in the same way, the Church’s living Tradition, which continually hands that word down over the centuries from one generation to the next, possesses that sacred book as the “supreme rule of her faith” (ibid., 21). Moreover, before becoming a written text, the word of God was handed down orally and kept alive by the faith of a people who, in the midst of many others, acknowledged it as their own history and the source of their identity. Biblical faith, then, is based on the living word, not on a book.
12. When sacred Scripture is read in the light of the same Spirit by whom it was written, it remains ever new. The Old Testament is never old once it is part of the New, since all has been transformed thanks to the one Spirit who inspired it. The sacred text as a whole serves a prophetic function regarding not the future but the present of whoever is nourished by this word. Jesus himself clearly stated this at the beginning of his ministry: “Today this Scripture has been fulfilled in your hearing” (Lk 4:21). Those who draw daily nourishment from God’s word become, like Jesus, a contemporary of all those whom they encounter: they are not tempted to fall into sterile nostalgia for the past, or to dream of ethereal utopias yet to come.
Sacred Scripture accomplishes its prophetic work above all in those who listen to it. It proves both sweet and bitter. We are reminded of the words of the prophet Ezekiel when, commanded by the Lord to eat the scroll of the book, he tells us: “It was in my mouth as sweet as honey” (3:3). John the Evangelist too, on the island of Patmos, echoes Ezekiel’s experience of eating the scroll, but goes on to add: “It was sweet as honey in my mouth, but when I had eaten it my stomach was made bitter” (Rev 10:10).
The sweetness of God’s word leads us to share it with all those whom we encounter in this life and to proclaim the sure hope that it contains (cf. 1 Pet 3:15-16). Its bitterness, in turn, often comes from our realization of how difficult it is to live that word consistently, or our personal experience of seeing it rejected as meaningless for life. We should never take God’s word for granted, but instead let ourselves be nourished by it, in order to acknowledge and live fully our relationship with him and with our brothers and sisters.
13. Yet another challenge raised by sacred Scripture has to do with love. God’s word constantly reminds us of the merciful love of the Father who calls his children to live in love. The life of Jesus is the full and perfect expression of this divine love, which holds nothing back but offers itself to all without reserve. In the parable of Lazarus, we find a valuable teaching. When both Lazarus and the rich man die, the latter, seeing the poor man Lazarus in Abraham’s bosom, asks that Lazarus be sent to his brothers to warn them to love their neighbour, lest they also experience his torment. Abraham’s answer is biting: “They have Moses and the prophets; let them hear them” (Lk 16:29). To listen to sacred Scripture and then to practise mercy: this is the great challenge before us in life. God’s word has the power to open our eyes and to enable us to renounce a stifling and barren individualism and instead to embark on a new path of sharing and solidarity.
14. One of the most significant moments in Jesus’ relationship with his disciples is found in the account of the Transfiguration. He goes up the mountain with Peter, James and John to pray. The evangelists tell us that as Jesus’ face and clothing became dazzlingly white, two men conversed with him: Moses and Elijah, representing respectively the Law and the Prophets; in other words, sacred Scripture. Peter’s reaction to this sight is one of amazement and joy: “Master, it is well that we are here; let us make three tents, one for you and one for Moses and one for Elijah” (Lk 9:33). At that moment a cloud overshadows them, and the disciples are struck with fear.
The Transfiguration reminds us of the Feast of Tabernacles, when Ezra and Nehemiah read the sacred text to the people after their return from exile. At the same time, it foreshadows Jesus’ glory, as a way of preparing the disciples for the scandal of the Passion: that divine glory is also evoked by the cloud enveloping the disciples as a symbol of God’s presence. A similar transfiguration takes place with sacred Scripture, which transcends itself whenever it nourishes the lives of believers. As the Apostolic Exhortation Verbum Domini reminds us: “In rediscovering the interplay between the different senses of Scripture it becomes essential to grasp thepassage from letter to spirit. This is not an automatic, spontaneous passage; rather, the letter needs to be transcended” (No. 38).
15. Along our path of welcoming God’s word into our hearts, the Mother of the Lord accompanies us. She is the one who was called blessed because she believed in the fulfilment of what the Lord had spoken to her (cf. Lk 1:45). Mary’s own beatitude is prior to all the beatitudes proclaimed by Jesus about the poor and those who mourn, the meek, the peacemakers and those who are persecuted, for it is the necessary condition for every other kind of beatitude. The poor are not blessed because they are poor; they become blessed if, like Mary, they believe in the fulfilment of God’s word. A great disciple and master of sacred Scripture, Saint Augustine, once wrote: “Someone in the midst of the crowd, seized with enthusiasm, cried out: ‘Blessed is the womb that bore you’ and Jesus replied, ‘Rather, blessed are they who hear the word of God and keep it’. As if to say: My mother, whom you call blessed, is indeed blessed, because she keeps the word of God. Not because in her the Word became flesh and dwelt among us, but because she keeps that same word of God by which she was made and which, in her womb, became flesh” (Tractates on the Gospel of John, 10, 3).
May the Sunday of the Word of God help his people to grow in religious and intimate familiarity with the sacred Scriptures. For as the sacred author taught of old: “This word is very near to you: it is in your mouth and in your heart for your observance” (Dt 30:14).
Given in Rome, at the Basilica of Saint John Lateran, on 30 September 2019, the liturgical Memorial of Saint Jerome, on the inauguration of the 1600th anniversary of his death.
Author: Benedict Fadoju | Date: 2nd September 2019
FR STEPHEN MITCHELL, SS PETER & PAUL, EDENBRIDGE,
THE REV’D MEL COMMANDEUR OF THE EDEN CHURCH, THE REV’D SUE DIGGORY OF HOLY TRINITY, CROCKHAM HILL
FR BENEDICT FADOJU, ST LAWRENCE CATHOLIC CHURCH EDENBRIDGE
FOLLOWING THE DECISION TO SUSPEND PARLIAMENT
Some three years ago this country voted by a small majority to leave the European Union. Since then, and doubtless because the vote was so close, the opposing sides have continued to argue with great passion about the best way forward. Knowing the sensitivities of all this we, your clergy, have chosen to say little about this issue recognising that good Christian folk find themselves on opposing sides of this question for heartfelt reasons.
But now things have changed.
Many of those who voted to remain are still wedded to what they see as the European ideal whilst, those who wanted to leave have grown increasingly frustrated by our seeming inability so to do. Parliament has singularly failed to approve the Deal, agreed between our last PM and the EU, but seems equally keen to avoid what has become known as a No Deal Brexit whereas our new Government believes it represents the people when it says we must leave at all costs on 31 October, Come what may.
Claiming that this is the only way forward and that such is a perfectly normal Parliamentary procedure, our present PM has now decided to prorogue Parliament. For many this is simply a step too far, a way of closing down debate and of depriving our legitimate representatives of their voice. Whatever some might say, there is little by way of precedent for this move and all attempts to defend it in terms of the normality of a recess at this time of year, the need for a new Queen’s Speech etc, are disingenuous.
For some of us at least this new development sets a dangerous precedent and silencing debate at a time such as this is worthy only of those regimes against which this country has fought time and again at no little cost to our people. This move is not worthy of our great liberal tradition. As Christian clergy we believe that discussion and debate reflect the will of God as to the way human persons should deal with issues in the public sphere. Closing down such debate, however good the practical reasons might be, would seem, therefore to be contrary to the will of God.
To stifle the voice of dissent must be seen as fundamentally unchristian as it runs counter to a Christian anthropology which sees us all as created equal with a contribution to make to the Common Good through discussion and argument however heated and passionate the debate might become.
Now, some would say the Remainers lost the argument and that the voice of the majority should prevail and that this means the Government’s will is paramount. But Christianity has never been that naïve about democracy. As Pope Benedict once said,
Truth is not the result of a majority vote.
Just because you lose doesn’t, of itself, mean you are wrong, and it certainly doesn’t mean you lose your right to voice an opinion. This right is inalienably yours as a child of God created in his image and likeness.
Yes, it is easy to understand the frustration of those most committed for whatever reason to our leaving the EU, but the struggles of the last three years are surely only testament to the divided state of our country and the importance with which all of us regard this momentous issue. This is a once and for all event with no change of mind possible in five years’ time. We must let debate flourish.
If we do not, we risk leaving a significant number of people feeling marginalised and unheard; EU citizens living here feeling even more excluded than they do already; and the rest of the world wondering at the cavalier way in which the Mother of Parliaments could be so easily silenced for the benefit of a Government not a little short on both moral and political authority.
Therefore, we encourage you all,
·to pray for our country at this time of trial;
·to seek the guidance of the Holy Spirit on those who would lead us;
·and, perhaps most importantly, to attempt to discern the face of Christ even in those with whom we disagree.
Author: Benedict Fadoju | Date: 28th February 2019
“For the creation waits with eager longing for the revealing of the children of God” (Rom 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
[Original text: English]
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