34th Sunday in Ordinary Time – Year C
Solemnity of Christ the King
Luke 23:35-43
The Solemnity of Our Lord Jesus Christ,
King of the Universe
(Thirty-Fourth Sunday in Ordinary Time),
Cycle C
The rulers sneered at Jesus and said, “He saved others, let him save himself if he is the chosen one, the Christ of God.” Even the soldiers jeered at him. As they approached to offer him wine they called out, “If you are King of the Jews, save yourself.” Above him there was an inscription that read, “This is the King of the Jews.”
Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Christ? Save yourself and us.” The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.” Then he said, “Jesus, remember me when you come into your kingdom.” Jesus replied to him, “Amen, I say to you, today you will be with me in Paradise.”—The Gospel of the Lord.
This Sunday’s Readings
First Reading
2 Samuel 5:1-3
David is anointed king.
Responsorial Psalm
Psalm 122:1-2,3-4,4-5
Enter the house of the Lord rejoicing.
Second Reading
Colossians 1:12-20
Hymn to Jesus as the first-born of all creation.
Gospel Reading
Luke 23:35-43
Jesus is crucified under the title King of the Jews.
Background on the Gospel Reading
Today as a Church, we conclude our liturgical year and celebrate the Feast of Christ the King. The Gospel we proclaim shows the great mystery of our faith: In the moment of his crucifixion, Jesus is shown to be King and Savior of all.
Luke’s Gospel has been loaded with surprises: the poor are rich, sinners find salvation, the Kingdom of God is found in our midst. Here we see the greatest surprise of all. We are confronted with the crucified Jesus, whom faith tells us is King and Savior of all. The irony is that the inscription placed on the cross, perhaps in mockery, contains the profoundest of truth. As the leaders jeer, the thief crucified by his side recognizes Jesus as Messiah and King, and finds salvation.
Jesus is King, but not the kind of king we might have imagined or expected. His kingship was hidden from many of his contemporaries, but those who had the eyes of faith were able to see. As modern disciples of Jesus, we, too, struggle at times to recognize Jesus as King. Today’s Gospel invites us to make our own judgment. With eyes of faith, we, too, recognize that Jesus, the crucified One, is indeed King and Savior of all.
REMEMBER ME
José Antonio Pagola
According to Luke’s account, Jesus has suffered agony in the midst of mockery and scorn from those around him. No one seems to have understood his life. No one seems to have caught on to his self-giving for those who suffer, or his forgiveness of those who are guilty. No one has seen in his face the compassionate gaze of God. No one today seems to sense much mystery in such a death.
The religious authorities make fun of him with contemptuous gestures: he has tried to save others; let him save himself now. If he is the Messiah of God, God’s «Chosen One», God will come right to his defense.
Even the soldiers join with taunts. They don’t believe in anyone Sent by God. They laugh at the sign that Pilate commanded be placed on the cross: «This is the king of the Jews». It’s absurd that someone can reign without power. Let him show his strength by saving himself.
Jesus keeps quiet, but doesn’t come down from the cross. What would we have done if the one sent by God sought his own salvation by escaping from that cross that unites him forever with all who have been crucified throughout history? How could we believe in a God who abandons us and leaves us on our own forever?
Right then, in the midst of so much mockery and scorn, there’s a surprising statement: «Jesus, remember me when you come into your kingdom». It isn’t a disciple or one of Jesus’ followers. It’s one of the two delinquents crucified next to him. Luke puts him forth as an admirable example of faith in the Crucified.
This man, at the point of dying as a condemned man, knows that Jesus is innocent, that he hasn’t done anything but good to everyone. He senses in Jesus’ life a mystery that has eluded him, but he’s now convinced that Jesus isn’t going to be defeated by death. From his heart is born a plea. He only asks Jesus to not forget him: Jesus will be able to do something for him.
Jesus answers right away: «Today you will be with me in paradise». For now these two are united in pain and powerlessness, but Jesus welcomes him as an inseparable companion. They will die crucified, but will go together into God’s mystery.
Immersed in today’s unbelieving society, many go about confused. They don’t know if they believe or not. Almost without knowing it, they carry in their hearts a small and fragile faith. Sometimes, without knowing why or how, when they are exhausted by life’s heaviness, they call out to Jesus in their own way. «Jesus, remember me» and Jesus hears them: «You will be with me always». God has a way to meet up with each person and these ways don’t always pass through ways we think of. What’s decisive is to have a heart that opens us to the mystery of God incarnate in Jesus.
The missionary proclamation of a King who ended up on a cross
Romeo Ballan, mccj
We hear a lot about the “Seven Words of Jesus on the Cross”. But there are also “seven words spoken to Jesus on the Cross.” There are countless sermons and writings on the first group. But even the second gives us plenty of material for comments and reflections that are quite fruitful. In the Gospel of Luke we find four “words” addressed to Jesus by the leaders (v. 35), the soldiers (vv. 36-37), and the two criminals crucified with Him (vv. 39-42). All these words are, in one way or another, a challenge to Jesus: “Show who you are (the Christ, the King…), save yourself, come down from the cross…”The words of the leaders, the soldiers and of one of the thieves are insulting, scornful and merciless, while showing a total inability to understand the identity of Christ.
The inscription above the head of Jesus speaks for itself: “This is the King of the Jews” (v. 38).It states the full truth about that condemnation. But who is able to decode it? Who understands the fullness of that truth? For the religious and political leaders they are words of scorn, a joke; but for God and for the sincere Christian they are words of truth, stating precisely the identity of that mysterious man on the cross. The plaque is a challenge throughout the centuries: take it or leave it; believe or deny! With opposite consequences! “The people stood by and watched” (v. 35): silent, perplexed, both curious and impotent, not understanding what was happening, not knowing what to do… But shortly afterwards, when the spectacle ends in death, the crowds “move away beating their breasts” (v. 48).
It is possible, however, to grasp the meaning of that death from the words of the second criminal, the famous “good thief”, the only one who recognises the meaning of the inscription and the identity of Jesus. He does not ask for a dramatic liberation, but only to remain close to Him: “Remember me…” (v. 42). A request with an immediate answer: “Today you will be with me in paradise” (v. 43). It is the first sentence of the new King! A totally merciful sentence! Jesus has only words of full salvation: today, with me, in paradise! The silences of Jesus, his gesture of forgiveness, the few words (to the Father, his mother, his friends) reveal the mystery of a king of splendour and power, but who ends up on a cross: for love! His royalty is unique: it has confounded Herod, Pilate, Tiberius, the leaders, the people… A Royalty that is hard to understand, and even harder to accept and to share. A royalty that is often misunderstood and distorted! But for those who do accept it, it is the true Royalty of our King of Mercy, who always gives meaning to life.
The key to the mystery of that death lies in the reply to the ‘logical’ questions of all: Why don’t you come down from the cross? Why don’t you clarify everything with a miracle? You have performed many astounding miracles for others… If you came down from the cross, everyone would believe in you… But what belief would it be? Hard answer! It would be a belief “in a strong and powerful God, a God who defeats and humiliates His enemies, responding blow for blow to the provocations of the wicked, who arouses fear and respect, everywhere dominating and punishing… This is not the God of Jesus. If he came down from the cross he would deprive his previous message of all meaning and betray his mission: he would give credence to the false idea of God that the religious guides of the people have in mind. It would confirm that the true God is the one that the powerful ones on this earth have always adored because he is like them: powerful, arrogant, oppressive, vindictive, human! This powerful God is incompatible with the one that Jesus revealed to us from the Cross: the God who loves everyone even those who fight against him; who always forgives, who saves, who, for love, allows himself to be defeated” (F. Armellini).
This reflection has immediate consequences for the Christian life and mission field: Which God do we proclaim? Which face of God reveals the mission that we are carrying out: a God of poverty and weakness or a god in search of recognition and power? The latter would be in tune with human logic and with most of the kings of history. In Christian’s daily life there are sometimes concessions, there is a fear to proclaim with words and deeds a God who loses, is defeated, suffers, pardons… This does not encourage the growth of a Church that is poor, humble, ready to lose… Sometimes the abundance of human means threatens to obscure the message, making it no longer ‘transparent’. A mission carried out with fewer means, that proclaims God from poverty, humility, expulsion, persecution, destruction… is more according to the Gospel. Because this is the kind of logic of the King who conquers and reigns from the cross! This kind of King upsets our plans, because He demands a change of life, readiness to forgive, openness to everyone, patience, endurance, mercy…The conditions are demanding, but with Him, the growing of our faith and Christian life are assured. Because His Mercy lasts forever!
OUR LORD, THE KING OF THE UNIVERSE,
HAS FOR HIS THRONE A CROSS
Fernando Armellini
Introduction
When Emperor Tiberius governs Rome, John the Baptist appears along the Jordan River. What he says causes excitement, awakens expectations and raises hopes. The political and religious authorities were worried because they considered his message subversive. He says: “The Kingdom of heaven is near” (Mt 3:2). After him, Jesus begins to travel through towns and villages, announcing everywhere: “The time is fulfilled and the Kingdom of God is imminent” (Mk 1:15). At times he also says: “The kingdom of God is already in your midst” (Lk 17:21). The kingdom is the center of the preaching of Jesus. In the New Testament, the theme of the Kingdom of God is present 122 times and as many as 90 times in Jesus’ mouth.
A few years after Jesus’ death, we find his disciples announcing the Kingdom of God in all the provinces of the empire and in Rome itself (Acts 28:31). We would like the Baptist, Jesus, and the apostles to explain the meaning of this expression, but none of them does. However, we notice that Jesus distances himself from those who politically and nationalistically interpret his mission (Mk 4:8). Nevertheless, his message contains an undeniable subversive load challenging the existing structures in society. He is considered dangerous by those in political and religious powers.
Starting as a tiny seed, the kingdom is destined to grow and become a tree (Mt 1:31-32). It is gifted with an irresistible force and will provoke a radical transformation of the world and persons. The kingship of Jesus is difficult to understand. He has sent Pilate’s head in a tilt (Jn 18:33-38). It’s too different from those of this world. How many times over the centuries has it been misunderstood!
To internalize the message, let us repeat:
“YOUR KINGDOM COME!”
First Reading: 2 Samuel 5:1-3
In those days, all the tribes of Israel came to David in Hebron and said: “Here we are, your bone and your flesh. In days past, when Saul was our king, it was you who led the Israelites out and brought them back. And the Lord said to you, ‘You shall shepherd my people Israel and shall be commander of Israel.’” When all the elders of Israel came to David in Hebron, King David made an agreement with them there before the Lord, and they anointed him king of Israel.—The Word of the Lord.
David was a poor shepherd of Bethlehem. He has a very adventurous life from his youth: he puts himself as head of a band of misfits; he takes refuge in the desert and begins to fight against the Philistines and his king, Saul. Impressed by his ability—his intelligence, strength, and courage—the members of the tribe of Judah proclaim him king. Initially, the kingdom is comparatively small: it covers a small area to the south of Israel. The whole northern part is occupied by other tribes who remain loyal to Saul.
Today’s reading tells how one day the elders of the northern tribes presented themselves to David in the city of Hebron and say to him: we understand that God has chosen you as a leader not only of a tribe but of all Israel. Even when Saul was the king over us, it was you who led us out against the enemies, and you made us emerge victorious from all the battles. Now consider us as your subjects; we are like ‘your bone and your flesh.’ David agrees and is anointed king over all Israel. Thus begins the reign of David, a great and powerful kingdom to which the peoples of the world looked to, for some ten years, with admiration, awe, and respect.
Then David dies and is succeeded by his son Solomon. He manages to keep his father’s kingdom united, but soon the tribes separate again, and Israel returns to be an insignificant people, derided by the big neighboring countries. To rebuild the great kingdom of David one day and become the rulers of the world: this is the dream of the Israelites of Jesus’ time. For this, they pray every day to the Lord to send his messiah.
How come this story is presented as the First Reading on the feast of Christ the King? It is simple: it is because Jesus is God’s answer to the prayers and expectations of his people. He is the messiah, the king who “will rule from sea to sea, from the river to the ends of the earth” (Ps 72:8). Why, then, did the Israelites not accept him? Why did the people’s elders have him killed, instead of anointing him king, as was done by their ancestors, with David in Hebron? The reason will be explained to us in the Gospel.
Second Reading: Colossians 1:12-20
Brothers and sisters: Let us give thanks to the Father, who has made you fit to share in the inheritance of the holy ones in light. He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thronesor dominions or principalities or powers; all things were created through him and for him. He is before all things, and in him all things hold together. He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent. For in him all the fullness was pleased to dwell, and through him to reconcile all things for him, making peace by the blood of his cross through him, whether those on earth or those in heaven.—The Word of the Lord.
Paul is in prison (Col 4:3.10.18) when, from the valley of Lycus, in Asia Minor, Epaphras arrives to visit him. He is a great apostle who founded and keeps alive the communities of that region. The news that he brings is alarming. Strange doctrines have seduced the Christians: they believe that the heavens are populated by powers, spirits that move the universe. They consider that these spirits are endowed with mysterious powers that can affect people’s lives. They are scared and are convinced that they are superior to Christ. Paul writes to the Colossians and recommends they circulate his letter in the neighboring communities (Col 4:16).
It starts with the hymn to Christ, and that is proposed to us in today’s reading. The first part (vv. 12-17) celebrates the primacy of Christ over all creation. The second part (vv. 18-20) proclaims that Christ is the first in the new creation because he is the first to conquer death and be open to God. So he submitted to his power the Thrones, Dominions, Principalities, and the Power (these were the names with which the Colossians called the mysterious spirits that instill fear in them). The fear of evil spirits, spells, the evildoers, the belief in magical rituals, and superstitions are not compatible with faith in the victory and dominion of Christ over all creatures.
Gospel: Luke 23:35-43
The Israelites were expecting a great king. They dreamed of him wrapped in precious vestments, strong, sitting on a golden throne. They wanted to see him rule over all peoples and humiliate the enemy, forcing them to fall prostrate at his feet and lick the dust (Ps 72:9-11). They harbored the hope that his kingdom would be eternal and universal.
In the Gospel passage God’s response is presented to these expectations. We are on Calvary, and Jesus is crucified, two bandits at his side, and above him an inscription was written: This is the king of the Jews (v. 38). Would he be the expected son of David? No, it is not possible: he is just an unfortunate one. Where are the signs of kingship?
He does not rule from a golden throne; he is nailed to a cross. He is not surrounded by servants who pay him homage and stoop at his feet. There are no soldiers ready to take his every order. He stands in front of people who insult him and laugh at him. He is not wearing luxurious trappings and is completely naked.
He does not threaten anyone and uses words of love and forgiveness for all. He does not force his enemies to lick the dust. It is he himself who drinks vinegar. He has no ministers, army generals at his side but two criminals.
One day, James and John would ask him: “Grant us to sit, one at your right hand and one at your left” (Mk 10:37). Had they known what they were asking for….
What a strange kingship Jesus has! It is the opposite of what people are accustomed to imagine. Unfortunately, many Christians have not grown hopes different from that of the Jews. They identified the kingdom of Christ with victories and triumphs and with the respect the church leaders instill in the great people of this world.
The inscription on the cross proclaims the king of the Jews a defeated person, unable to defend himself and devoid of any power. This kind of king destroys all our projects. Then the question insistently comes back: how is it possible that he is the promised messiah? Let us look closely at the three scenes that are described in today’s Gospel.
In the first scene (vv. 35-37), three groups of people at the foot of the cross, at the foot of the “king”, are introduced.
First of all, the people present: How do they behave? They do nothing, neither good nor bad; they are observing (v. 35). They are amazed; they seem not to realize what is happening. They do not understand how a man who dies without reacting may be the long-awaited king. He is a righteous person, but then why does not God intervene to save him?
We noticed several times during this liturgical year that Luke has great sympathy for the poor, the last and the simple people. This evangelist presents to us the silent and perplexed people at the foot of the cross. He wants to tell us that they are not responsible for the death of Jesus. A few verses later he notes: “All people who had gathered to watch the spectacle, as soon as they saw what had happened, went home beating their breast” (Lk 23:48).
The amazed people represent all those well-disposed people who would like to understand the plan of God but they cannot because the one who would enlighten them, in turn, is blind.
Besides the people, there are the leaders at the foot of the cross. They are the real culprits! They, like the elders of Israel who have anointed David king at Hebron, should recognize in Jesus the promised Messiah. Instead, they laugh at him: he is not the king that they like; he is a loser, unable to save himself and does not come down from the cross (v. 35).
Why does Jesus not give the proof that they ask for? Why does he not descend from the cross? Why does not he accomplish the miracle? If he did he would convince all and would avoid a huge crime. If he came down from the cross, everyone would believe. But in what would they believe? In a strong and mighty God, in a God who defeats and humbles the enemies, who answers tit for tat to the provocations of the wicked, who inspires awe and respect, and does not joke… This is not the God of Jesus.
If he came down from the cross he would betray his mission: he would be supporting the false idea of God that the spiritual leaders of the people have in mind. He would be confirming that the true God is that which the powerful of this world have always adored because he is similar to them: strong, arrogant, oppressive, vindictive and armed.
This mighty God is incompatible with the one revealed to us by Jesus on the cross: the God who loves everyone, even those who fight him, always forgives, saves and lets himself be defeated for love.
God is not all-powerful because with his immense power he can do what he wants, but because he loves so immensely, he puts himself without limits and conditions to the service of persons. His is not the omnipotent of domination but of service. We have seen it in Jesus who stoops to wash the disciples’ feet: that is the authentic face of the omnipotent God, the King of the universe.
The third group at the foot of the cross is composed of the soldiers. These are poor men, snatched from their families and sent, for little money, to commit violence against a people of different language, custom and religion. They are far from their wives, children, friends, and have lost all human feelings and unleash themselves against those weaker than them. They are not perpetrators but victims of the folly of others superior to them.
They only know how to follow orders. They cannot express their opinion; they repeat the words they have heard uttered by their leaders: “If you are the king of the Jews, save yourself ” (v. 36).
For fear, for very little money, out of ignorance they sold themselves and their conscience. They collaborate in injustice, abuse and violence against the most vulnerable. They have been brought up to believe in the strength and power of weapons, to respect the winner and mock the loser. Now Jesus is on the side of the losers.
The second scene (v. 38) occupies the center of the passage. It presents the inscription placed above the head of Jesus.
Luke seems to address an invitation to the Christians of his and our communities: contemplate the king nailed to the cross. In front of him, every lust for glory, will to rule and desire to reach the top, is ridiculous. From the cross Jesus points out to all, who is the king chosen by God: he is the one who accepts humiliation, who knows that the only way to give glory to God is to choose the last place to serve the poor.
We have contemplated the two scenes of what happens at the foot of the cross and then the inscription posted above.
The third scene (vv. 39-43) takes place at the sides of Jesus, where two criminals are crucified. Like the people, the leaders, the soldiers, one of the two does not understand anything. The only thing he expected from the Messiah is freedom from torture he was subjected to. Jesus does not help him; he shows himself unable to meet his request.
The second thief is the only one who recognizes in Jesus the expected king: “Jesus, remember me when you enter into your kingdom.” He calls him by name. He understood that he can confidently call him this way. He considers him as a friend the friend of someone who has had a devastated life. He does not consider him a “gentleman” but a traveling companion, some one who agreed to undergo, despite being right, the fate of the wicked.
He does not expect a miraculous deliverance from Jesus. He asks only to accomplish with him the last steps of life and the life that has been a succession of mistakes and crimes.
Jesus promises him: Today you will be with me in paradise.
The history of this criminal is that of every person; who has not acted like him? Who has not panned sometimes the life of a brother with hatred, slander, and injustice? Who has not provoked small or big disasters in society, in families, in the Christian community?
At heart, many continue to think that, on the cross, the kingship of Jesus is not well celebrated. That was just only an unfortunate moment. The real manifestation will take place later, at the end of the world, at the moment of reckoning. Then the glory of Christ will shine: he will come with his army of angels and will show to all, especially to those who crucified him his power.
Before he died, Jesus gave a judgment of acquittal to his executioners. Will it also be valid at the end or is it a provisional statement, susceptible to revision? Is it true that those who condemned and killed him did not know what they were doing (Lk 23:34)? Maybe someone believes that Jesus on Calvary was not in the ideal conditions to objectively assess the responsibilities of those who were crucifying Him, still less, to manifest all his glory.
Well, if we still cultivate such thoughts, we have not captured the face of God that Jesus has revealed to us.
The trial against those who killed Jesus—let it be clear—will not be reopened: there will be no revision of the judgment. Jesus gave his final judgment: he absolved his executioners, saved them in the most glorious moment of his life when, on the cross, he showed the utmost of his love. For us a king triumphs when he wins, defeats, humiliates. We try in every way to conform the image of Christ the King to that of the kings of this world. We do not want to believe that he wins in the moment in which he loses, in the moment he gives his life. This ruler who reigns from a cross disturbs us because he requires a radical change of the choices in our lives. He requires, for example, that we offer an unconditional forgiveness to all those who do us harm.
In this perspective, the final judgment should not be feared, but expected with joy because … it will occur with roles reversed. In the end it will not be God who judges us, but we to judge him.
Stripped of miseries, meanness and pettiness that have burdened our minds and hardened our hearts, cured of spiritual blindness that prevented us to understand the Scriptures (Lk 24:25), “they will see his face” (Rev 22:4), “see him as he is” (1 Jn 3:2). Then we will be able to deliver an objective judgment on him. Amazed, we will be forced to admit: God is bigger than our hearts (1 Jn 3:20).
Fernando Armellini
Italian missionary and biblical scholar
https://sundaycommentaries.wordpress.com
Christ is the centre.
The centre of creation, the centre of his people and the centre of history.
Pope Francis
The Scripture readings proclaimed to us have as their common theme the centrality of Christ. Christ is at the centre, Christ is the centre. Christ is the centre of creation, Christ is the centre of his people and Christ is the centre of history.
1. The apostle Paul, in the second reading, taken from the letter to the Colossians, offers us a profound vision of the centrality of Jesus. He presents Christ to us as the first-born of all creation: in him, through him and for him all things were created. He is the centre of all things, he is the beginning: Jesus Christ, the Lord. God has given him the fullness, the totality, so that in him all things might be reconciled (cf. Col 1:12-20). He is the Lord of creation, he is the Lord of reconciliation.
This image enables to see that Jesus is the centre of creation; and so the attitude demanded of us as true believers is that of recognizing and accepting in our lives the centrality of Jesus Christ, in our thoughts, in our words and in our works. And so our thoughts will be Christian thoughts, thoughts of Christ. Our works will be Christian works, works of Christ; and our words will be Christian words, words of Christ. But when this centre is lost, when it is replaced by something else, only harm can result for everything around us and for ourselves.
2. Besides being the centre of creation and the centre of reconciliation, Christ is the centre of the people of God. Today, he is here in our midst. He is here right now in his word, and he will be here on the altar, alive and present amid us, his people. We see this in the first reading which describes the time when the tribes of Israel came to look for David and anointed him king of Israel before the Lord (cf. 2 Sam 5:1-3). In searching for an ideal king, the people were seeking God himself: a God who would be close to them, who would accompany them on their journey, who would be a brother to them.
Christ, the descendant of King David, is really the “brother” around whom God’s people come together. It is he who cares for his people, for all of us, even at the price of his life. In him we are all one, one people, united with him and sharing a single journey, a single destiny. Only in him, in him as the centre, do we receive our identity as a people.
3. Finally, Christ is the centre of the history of humanity and also the centre of the history of every individual. To him we can bring the joys and the hopes, the sorrows and troubles which are part of our lives. When Jesus is the centre, light shines even amid the darkest times of our lives; he gives us hope, as he does to the good thief in today’s Gospel.
Whereas all the others treat Jesus with disdain – “If you are the Christ, the Messiah King, save yourself by coming down from the cross!” – the thief who went astray in his life but now repents, clings to the crucified Jesus and begs him: “Remember me, when you come into your kingdom” (Lk 23:42). Jesus promises him: “Today you will be with me in paradise” (v. 43), in his kingdom. Jesus speaks only a word of forgiveness, not of condemnation; whenever anyone finds the courage to ask for this forgiveness, the Lord does not let such a petition go unheard. Today we can all think of our own history, our own journey. Each of us has his or her own history: we think of our mistakes, our sins, our good times and our bleak times. We would do well, each one of us, on this day, to think about our own personal history,
to look at Jesus and to keep telling him, sincerely and quietly: “Remember me, Lord, now that you are in your kingdom! Jesus, remember me, because I want to be good, but I just don’t have the strength: I am a sinner, I am a sinner. But remember me, Jesus! You can remember me because you are at the centre, you are truly in your kingdom!” How beautiful this is! Let us all do this today, each one of us in his or her own heart, again and again. “Remember me, Lord, you who are at the centre, you who are in your kingdom”.
Jesus’ promise to the good thief gives us great hope: it tells us that God’s grace is always greater than the prayer which sought it. The Lord always grants more, he is so generous, he always gives more than what he has been asked: you ask him to remember you, and he brings you into his kingdom!
Let us ask the Lord to remember us, in the certainty that by his mercy we will be able to share his glory in paradise. Let us go forward together on this road! Amen!
24 November 2013
