MAR 2, 2025

8th Sunday of Year C
Papal homilies from Pope Francis and Benedict XVI on the Sunday Readings with Dicastery for the Clergy notes’ Sunday Theme, Doctrinal Messages and Pastoral Suggestions.

Papal Homilies

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Dicastery of the Clergy
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Generosity

8th Sunday of Year C

The point of reference of today’s liturgy seems to be generosity: David’s generosity with Saul, who persecuted him and wanted to kill him. But David kept Abishai from killing Saul (first reading). We see the generosity of Christians with all human beings, to the point of being able to love one’s enemies (Gospel), thus imitating the mercy of the heavenly Father. Finally, we learn about the generosity of Jesus Christ who, being a life-giving spirit by virtue of his resurrection, lets us all share in his spiritual and heavenly condition (second reading).

P. Antonio Izqeuirdo, L.C., © Dicastery for the Clergy A | B | C


Doctrinal Messages

8th Sunday of Year C

The logic of making things even

In the Bible, this logic is under two different guises. The first consists in the order of justice, in dealing with a received evil. It is the law of retaliation: "An eye for an eye and a tooth for a tooth" (Ex 21:24). When it was first formulated, it meant improvement, evolution on the practice of vengeance, which encouraged one to return the blow doubly. Justice demanded a return in kind of the evil received. This formulation is not Christian, and indeed Jesus teaches us to "offer no resistance to the wicked" (see Mt 5:38-42). Unfortunately, after twenty centuries of Christianity, there are many Christians who continue to apply the law of retaliation. The second guise found in today’s Gospel: "Treat others as you would like people to treat you." In the Old Testament, this "golden rule" is formulated in a negative way: "Do to no one what you would not want done to you." (Tob 4:15). The formulation used by Saint Luke is positive, and is not based on justice, but on love. It is a very good rule, for we all want the best for ourselves. Perhaps the rule could be formulated in the following way: "If you want to be treated by others in the best possible way, then treat everyone in the same way." It is a fully Christian formulation, but still imperfect and incomplete. It is imperfect because the point of reference is the I, the ego. It is incomplete because the expression "others", at least according to the mentality of Jesus’ contemporaries, refers to Jews and thus excludes non-Jews and enemies. The logic of making things even in the order of love is Christian, but the radical nature of our faith goes beyond the logic of equivalence and reaches the "logic of more".

P. Antonio Izqeuirdo, L.C., © Dicastery for the Clergy

The logic of more

In a certain way, there are figures in the Old Testament who live according to the logic of more, although the formulation of this logic is proper to Jesus Christ. Indeed, the first reading illustrates a truly generous gesture on the part of David towards King Saul, who was persecuting him and wanted his death. When David had the chance to kill him, he didn’t, "Because Yahweh has anointed him." Jesus formulates the "logic of more" in humanly disconcerting terms: "Love your enemies, do good to those who hate you... Give to everyone who asks you, and do not ask for your property back from someone who takes it" (Lk 6:27-28). The human mind asks us to hate our enemies, but Jesus asks us to love them. The human mind asks us to do evil to those who hate us, but Jesus asks us to do good to them. The human mind asks us to curse those who curse us, but Jesus asks us to bless them. The human mind asks us to expect that what we have loaned someone be returned to us, but Jesus asks us to loan things even if they are not returned to us. The human mind asks us to return slander with slander, but Jesus asks us to return slander with prayer. Here lies the purest essence of Christianity! All Christians must attend this school of Christianity, for I think that there are still many lessons for us to learn and live. In the second reading, we find the "logic of more", of generosity, in a new dimension: the dimension of eternity. The risen Christ who has vanquished death bestows upon us all the "logic of more", making us share in his life as the risen Christ. In other words, he gives us the gift of the ability to overcome death and live in a world governed by life and by the Spirit of God. Those who live out the essence of Christianity, which is charity, have the doors of new life open before them.

P. Antonio Izqeuirdo, L.C., © Dicastery for the Clergy

The only worthy answer

The people God has chosen may give different answers, although only one is worthy of God and of people: humble acceptance. In today’s liturgical texts we also have three different examples of the same attitude: to God’s question, "Whom shall I send?" Isaiah answers, "Here am I, send me." In hearing Jesus say, "From now on it is people you will be catching," with his partners Peter reacts generously: "They left everything and followed him." Paul’s attitude is just as generous. After falling on the ground and after having heard the voice of the risen Christ, he asks the voice, "What do you want me to do?" Then, in the first Letter to the Corinthians (second reading), in recalling that vision of Jesus, he considers himself to be the least of the Apostles and not worthy of bearing that name. And yet, he is convinced that, "I have worked harder than all the others – not I, but the grace of God which is with me."

P. Antonio Izqeuirdo, L.C., © Dicastery for the Clergy


Pastoral Suggestions

8th Sunday of Year C

There are no enemies for the Christian, only brothers and sisters

The law in force in Christianity is the law of brotherhood. We are all brothers and sisters, in creation, because we all have the same Creator and Lord, who has created us in his image and likeness. We are all brothers and sisters when it comes to Redemption, because we were all redeemed by Jesus Christ through the blood that he shed on the Cross, granting us the grace of being children of God. No one is exempt from this universal brotherhood, and wherever there is a sense of brotherhood there cannot be enmity. Today, there are people we can objectively call "enemies", for they object to or oppose Christians, they do not allow Christians to practice their faith or profess their doctrine, they consider Christians to be enemies of the State, they take advantage of any opportunity to criticize Christianity, they make fun in private or public of the signs that are sacred to Christians, etc. However, subjectively, Christians do not consider them enemies. They are brothers and sisters, and this is why Christians forgive them, love them and pray for them. Christians apply the principle that Saint Paul teaches us: "Do not be overcome by evil, but overcome evil with good" (Rom 12:21). In our daily family, parish and professional life, this principle has many applications and there are many occasions for it to be put into practice. Examine you life. Is there anyone you consider an "enemy" because he has played a dirty trick on you, because he changed political party or soccer team, because he got a better job than you, because in some things he thinks differently from you? Convince yourself that to be a Christian, you must not have enemies, but friends.

P. Antonio Izqeuirdo, L.C., © Dicastery for the Clergy

The true revolution in history

Several revolutions have taken place throughout the centuries: political revolutions, like the transition from the Roman Empire to the empire of the Barbarians; social revolutions like the abolition of slavery; economic revolutions like the transition from the industrial age to the electronic age; religious, cultural, artistic revolutions, etc. Each revolution brings within itself a change in paradigms, in the models of ways of life and behaviors of people. But high above all these ephemeral revolutions, which disappear slowly or rapidly by time, there continues to be a permanent revolution in history, namely the Christian revolution. In its essence, it is an authentic revolution that cannot be resisted, because it has been waged and continues to be waged with Love, the true driving force of history and the ultimate destiny of human existence. Those who know how to love, those who do not grow tired of loving, revolutionize their "little history" of relatives, friends, neighbors, club or workmates, and on that basis they revolutionize the "big history" of humanity. Their names will never appear in history books or in newspapers, but with their love they are continuously renewing people, contributing to the "Christian revolution".

P. Antonio Izqeuirdo, L.C., © Dicastery for the Clergy


Pope Francis

8th Sunday of Year C

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Way We Look and Speak

27 February 2022 | Saint Peter’s Square

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  • DISCUSSION GUIDE

In the Gospel of today’s Liturgy, Jesus invites us to reflect on the way we look and the way we speak. Our gaze and our speech.

Our Gaze

First of all, our gaze. The risk we run, the Lord says, is that we concentrate on looking at the speck in our brother’s eye without noticing the log that is in our own [eye] (cf. Lk 6:41). In other words, being very attentive to the faults of others, even those as small as a speck, serenely overlooking our own, according them little weight. What Jesus says is true: we always find reasons for blaming others and justifying ourselves. And very often we complain about things that are wrong in society, in the Church, in the world, without first questioning ourselves and without making an effort to change, first of all ourselves. Every fruitful, positive change must begin from ourselves. Otherwise, there will be no change. But, Jesus explains that by doing this, our gaze is blind. And if we are blind, we cannot claim to be guides and teachers for others: indeed, a blind person cannot lead another blind person, says the Lord (cf. v. 39).

Dear brothers and sisters, the Lord invites us to clean up our gaze. He first asks us to look within ourselves to recognize our failings because if we are not capable of seeing our own defects, we will always be inclined to magnify those of others. If instead we acknowledge our own mistakes and our own flaws, the door of mercy opens up to us. And after looking within ourselves, Jesus invites us to look at others as he does — this is the secret, to look at others as he does — who does not look at evil first but at goodness. God looks at us in this way: he does not see irredeemable errors in us, but rather he sees children who make mistakes. It is a change in outlook: he does not focus on the mistakes, but on the children who make mistakes. God always distinguishes the person from his errors. He always saves the person. He always believes in the person and is always ready to forgive errors. We know that God always forgives. And he invites us to do likewise: not to look for evil in others, but the good.

Our Speech

After our gaze, today Jesus invites us to reflect on our speech. The Lord explains that “out of the abundance of the heart his mouth speaks” (v. 45). It is true, from the way a person speaks, you can tell straight away what is in their heart. The words we use say who we are. At times, though, we pay scarce attention to our words and we use them superficially. But words carry weight: they enable us to express thoughts and feelings, to give voice to the fears we have and the plans we intend to realize, to bless God and others. Unfortunately, however, through our tongue we can also feed prejudices, raise barriers, attack and even destroy; we can destroy our brothers and sisters with our words. Gossip hurts and slander can be sharper than a knife! These days, especially in the digital world, words travel fast; but too many of them convey anger and aggression, feed false news and take advantage of collective fears to propagate distorted ideas. A diplomat, who was Secretary General of the United Nations, and was awarded the Nobel Peace Prize, said that “to misuse the word is to show contempt for man” (D. Hammarskjöld, Markings, 1955, 112).

Let us then ask ourselves what type of words we use: words that express care, respect, understanding, closeness, compassion, or words that aim mainly to make us look good in front of others? And then, do we speak mildly or do we pollute the world by spreading venom: criticizing, complaining, feeding widespread aggression?

1. Reflecting on Our Gaze

Understanding Our Perspective
– Why do we often notice the faults in others more than our own?
– How can focusing on others’ shortcomings be a distraction from self-growth?
– Discuss practical ways in which we can shift our focus from others’ mistakes to our self-improvement.

Seeing as God Sees
– How does God view our errors differently than we might expect?
– What does it mean to distinguish between a person and their errors?
– How can adopting God’s perspective improve our relationships with others?

Questions for Personal Reflection
– What are some “logs” in your own eye that you have overlooked?
– How can you begin the process of “cleaning up your gaze” in your daily life?

2. Reflecting on Our Speech

The Power of Words
– In what ways do words reflect the condition of our hearts?
– Discuss the dual potential of words to build up or to destroy. Can you provide examples from personal experiences?
– How has digital communication altered the impact of our words?

Choosing Our Words Wisely
– How can we ensure that our speech reflects care, respect, and understanding?
– What strategies can we employ to speak with compassion and avoid harmful language?
– Discuss the repercussions of gossip and slander, both personally and communally.

Questions for Personal Reflection
– Reflect on a time when your words negatively impacted someone. What did you learn from that experience?
– How can you become more aware of the language you use on digital platforms?

3. Practical Applications

– What steps can be taken to cultivate a more compassionate gaze and speech in our communities?
– How can this sermon inform or transform our daily interactions with others?

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Benedict XVI

8th Sunday of Year C

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for this week

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Love Your Enemies

26 February 2007 | Saint Peter’s Square

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  • DISCUSSION GUIDE

This Sunday’s Gospel contains some of the most typical and forceful words of Jesus’ preaching: “Love your enemies“(Lk 6: 27). It is taken from Luke’s Gospel but is also found in Matthew’s (5: 44), in the context of the programmatic discourse that opens with the famous “Beatitudes”. Jesus delivered it in Galilee at the beginning of his public life: it is, as it were, a “manifesto” presented to all, in which he asks for his disciples’ adherence, proposing his model of life to them in radical terms.

But what do his words mean? Why does Jesus ask us to love precisely our enemies, that is, a love which exceeds human capacities?

Actually, Christ’s proposal is realistic because it takes into account that in the world there is too much violence, too much injustice, and therefore that this situation cannot be overcome except by countering it with more love, with more goodness. This “more” comes from God: it is his mercy which was made flesh in Jesus and which alone can “tip the balance” of the world from evil to good, starting with that small and decisive “world” which is the human heart.

This Gospel passage is rightly considered the magna carta of Christian non-violence. It does not consist in succumbing to evil, as a false interpretation of “turning the other cheek” (cf. Lk 6: 29) claims, but in responding to evil with good (cf. Rom 12: 17-21) and thereby breaking the chain of injustice.

One then understands that for Christians, non-violence is not merely tactical behaviour but a person’s way of being, the attitude of one who is so convinced of God’s love and power that he is not afraid to tackle evil with the weapons of love and truth alone.

Love of one’s enemy constitutes the nucleus of the “Christian revolution”, a revolution not based on strategies of economic, political or media power: the revolution of love, a love that does not rely ultimately on human resources but is a gift of God which is obtained by trusting solely and unreservedly in his merciful goodness. Here is the newness of the Gospel which silently changes the world! Here is the heroism of the “lowly” who believe in God’s love and spread it, even at the cost of their lives.

Dear brothers and sisters, Lent, which will begin this Wednesday with the Rite of Ashes, is the favourable season in which all Christians are asked to convert ever more deeply to Christ’s love.

Let us ask the Virgin Mary, docile disciple of the Redeemer who helps us to allow ourselves to be won over without reserve by that love, to learn to love as he loved us, to be merciful as Our Father in Heaven is merciful (cf. Lk 6: 36).

Opening Reflection
– Begin the session by reading Luke 6:27 and Matthew 5:44. Reflect on the emotions and thoughts these verses evoke. Are there any initial questions or insights?

Understanding Jesus’ Message
1. Contextual Background
– Discuss the significance of Jesus delivering this message at the beginning of his public ministry in Galilee.
– Consider why Jesus’ teachings, especially on loving enemies, could be seen as a “manifesto” for his followers.

2. Why Love Our Enemies?
– Explore the reasons Jesus emphasizes loving enemies, which seems to exceed human capacity.
– How does this teaching challenge societal norms, particularly the prevalent culture of violence and injustice?

Realistic vs. Idealistic Love
1. God’s Mercy and Human Action
– Discuss how Christ’s proposal is realistic because it taps into God’s merciful goodness, which can tip the balance from evil to good.
– How does this teaching encourage individuals to start with personal transformation?

2. Non-Violence as Christian Praxis
– Examine the concept of Christian non-violence as discussed in the sermon.
– How is responding to evil with good different from simply succumbing to evil?
– Reflect on Romans 12:17-21. How do these verses support or expand on Jesus’ teachings in Luke and Matthew?

The Christian Revolution
1. Revolution of Love
– What makes the Christian way of love revolutionary?
– Discuss how this revolution does not depend on worldly power but on love as a divine gift.

2. Silent Change
– How does the Gospel’s quiet power transform the world?
– Why might the “lowly” who embody this love be seen as heroic?

Application for Lent
1. Season of Conversion
– With Lent approaching, how can Christians deepen their conversion to Christ’s love?
– What personal practices can help embody this love in daily life?

2. Role of the Virgin Mary
– Discuss the role of the Virgin Mary as a model for surrendering to God’s love. How does her example inspire believers?

Concluding Reflection
– Reflect on how the group can collectively and individually work towards loving their enemies and practicing Christian non-violence.
– End with a prayer asking for the courage and strength to embrace and live out Christ’s revolutionary love each day.

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SOURCE: The Holy See Archive at the Vatican Website © Libreria Editrice Vaticana If you are unable to access the Vatican website, click here to check if it is down.