{I apologize up front here for the excessive length of my post today, but I feel those who can take time will be enriched by these texts}
I would like to begin by noting here something important that happened yesterday in Rome. Pope Francis referred for the first time to the “voice of Benedict XVI,” and especially to Benedict’s core message regarding the Western “crisis of truth.” Francis took his stand with firmly with Benedict, while at the same time further enriching his own insistent “Franciscan” call to our Church for a new “poverty of spirit” by offering a concomitant critique of Gospel-poverty’s antithesis, “spiritual poverty”:
But there is another form of poverty! It is the spiritual poverty of our time, which afflicts the so-called richer countries particularly seriously. It is what my much-loved predecessor, the dear and venerated Benedict XVI, called the ‘dictatorship of relativism’ which makes everyone his own criterion and endangers the coexistence of peoples.
And that brings me to a second reason for my name. Francis of Assisi tells us we should work to build peace. But there is no true peace without truth!
There cannot be true peace if everyone is his own criterion, if everyone can always claim exclusively his own rights, without at the same time caring for the good of others, of everyone, on the basis of the nature that unites every human being on this earth.
One of the titles of the Bishop of Rome is Pontiff, that is, a builder of bridges with God and between people.
My wish is that the dialogue between us should help to build bridges connecting all people, in such a way that everyone can see in the other not an enemy, not a rival, but a brother or sister to be welcomed and embraced!
My own origins impel me to work for the building of bridges.
As you know, my family is of Italian origin; and so this dialogue between places and cultures a great distance apart matters greatly to me, this dialogue between one end of the world and the other, which today are growing ever closer, more interdependent, more in need of opportunities to meet and to create real spaces of authentic fraternity.
In this work, the role of religion is fundamental. It is not possible to build bridges between people while forgetting God. But the converse is also true: it is not possible to establish true links with God, while ignoring other people.
Hence it is important to intensify dialogue among the various religions, and I am thinking particularly of dialogue with Islam.
At the Mass marking the beginning of my ministry, I greatly appreciated the presence of so many civil and religious leaders from the Islamic world.
And it is also important to intensify outreach to non-believers, so that the differences which divide and hurt us may never prevail, but rather the desire to build true links of friendship between all peoples, despite their diversity.
Fighting poverty, both material and spiritual, building peace and constructing bridges: these, as it were, are the reference points for a journey that I want to invite each of the countries here represented to take up.
But it is a difficult journey, if we do not learn to grow in love for this world of ours.
Here too, it helps me to think of the name of Francis, who teaches us profound respect for the whole of creation and the protection of our environment, which all too often, instead of using for the good, we exploit greedily, to one another’s detriment.
Part II: Preaching to Prisoners
In honor of Pope Francis’ stunning decision to celebrate the Mass of the Lord’s Supper on Holy Thursday in a juvenile prison, Casal del Marmo, I thought it would be appropriate to re-print Pope Emeritus Benedict’s homily at the same prison in Lent of 2007.
To me, the power of celebrating the liturgical memorial of the institution of the Sacramental Sacrifice of Passover Freedom in a prison is extraordinary. Francis is certainly thus far a pope of wows.
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Chapel of the Merciful Father
Fourth Sunday of Lent, 18 March 2007
Dear Brothers and Sisters,
Dear Boys and Girls,I have willingly come to pay you a Visit, and the most important moment of our meeting is Holy Mass, where the gift of God’s love is renewed: a love that comforts us and gives us peace, especially in life’s difficult moments.
In this prayerful atmosphere I would like to address my greeting to each one of you: to the Hon. Mr Clemente Mastella, Minister of Justice, to whom I express a special “thank you”; to Mrs Melìta Cavallo, Department Head of Justice for Minors, to the other Authorities who have spoken, to those in charge, to the operators, teachers and personnel of this juvenile penitentiary, to the volunteers, to your relatives and to everyone present.
I greet the Cardinal Vicar and Auxiliary Bishop Benedetto Tùzia.
I greet in particular, Mons. Giorgio Caniato, General Inspector of the Prisons Chaplaincy, and your Chaplain, whom I thank for expressing your sentiments at the beginning of Holy Mass.
In the Eucharistic celebration it is Christ himself who becomes present among us; indeed, even more: he comes to enlighten us with his teaching — in the Liturgy of the Word — and to nourish us with his Body and his Blood — in the Eucharistic Liturgy and in Communion.
Thus, he comes to teach us to love, to make us capable of loving and thereby capable of living.
But perhaps you will say, how difficult it is to love seriously and to live well! What is the secret of love, the secret of life? Let us return to the Gospel [of the Prodigal Son].
In this Gospel three persons appear: the father and two sons. But these people represent two rather different life projects. Both sons lived peacefully, they were fairly well-off farmers so they had enough to live on, selling their produce profitably, and life seemed good.
Yet little by little the younger son came to find this life boring and unsatisfying: “All of life can’t be like this”, he thought: rising every day, say at six o’clock, then according to Israel’s traditions, there must have been a prayer, a reading from the Holy Bible, then they went to work and at the end of the day another prayer.
Thus, day after day he thought: “But no, life is something more. I must find another life where I am truly free, where I can do what I like; a life free from this discipline, from these norms of God’s commandments, from my father’s orders; I would like to be on my own and have life with all its beauties totally for myself. Now, instead, it is nothing but work…”.
And so he decided to claim the whole of his share of his inheritance and leave. His father was very respectful and generous and respected the son’s freedom: it was he who had to find his own life project.
And he departed, as the Gospel says, to a far-away country. It was probably geographically distant because he wanted a change, but also inwardly distant because he wanted a completely different life.
So his idea was: freedom, doing what I want to do, not recognizing these laws of a God who is remote, not being in the prison of this domestic discipline, but rather doing what is beautiful, what I like, possessing life with all its beauty and fullness.
And at first — we might imagine, perhaps for a few months — everything went smoothly: he found it beautiful to have attained life at last, he felt happy.
Then, however, little by little, he felt bored here, too; here too everything was always the same.
And in the end, he was left with an emptiness that was even more disturbing: the feeling that this was still not life became ever more acute; indeed, going ahead with all these things, life drifted further and further away.
Everything became empty: the slavery of doing the same things then also re-emerged. And in the end, his money ran out and the young man found that his standard of living was lower than that of swine.
It was then that he began to reflect and wondered if that really was the path to life: a freedom interpreted as doing what I want, living, having life only for me; or if instead it might be more of a life to live for others, to contribute to building the world, to the growth of the human community….
So it was that he set out on a new journey, an inner journey.
The boy pondered and considered all these new aspects of the problem and began to see that he had been far freer at home, since he had also been a landowner contributing to building his home and society in communion with the Creator, knowing the purpose of his life and guessing the project that God had in store for him.
During this interior journey, during this development of a new life project and at the same time living the exterior journey, the younger son was motivated to return, to start his life anew because he now understood that he had taken the wrong track. I must start out afresh with a different concept, he said to himself; I must begin again.
And he arrived at the home of the father who had left him his freedom to give him the chance to understand inwardly what life is and what life is not. The father embraced him with all his love, he offered him a feast and life could start again beginning from this celebration.
The son realized that it is precisely work, humility and daily discipline that create the true feast and true freedom.
So he returned home, inwardly matured and purified: he had understood what living is.
Of course, in the future his life would not be easy either, temptations would return, but he was henceforth fully aware that life without God does not work; it lacks the essential, it lacks light, it lacks reason, it lacks the great sense of being human. He understood that we can only know God on the basis of his Word.
We Christians can add that we know who God is from Jesus, in whom the face of God has been truly shown to us. The young man understood that God’s Commandments are not obstacles to freedom and to a beautiful life, but signposts on the road on which to travel to find life.
He realized too that work and the discipline of being committed, not to oneself but to others, extends life.
And precisely this effort of dedicating oneself through work gives depth to life, because one experiences the pleasure of having at last made a contribution to the growth of this world that becomes freer and more beautiful.
I do not wish at this point to speak of the other son who stayed at home, but in his reaction of envy we see that inwardly he too was dreaming that perhaps it would be far better to take all the freedoms for himself.
He too in his heart was “returning home” and understanding once again what life is, understanding that it is truly possible to live only with God, with his Word, in the communion of one’s own family, of work; in the communion of the great Family of God.
I do not wish to enter into these details now: let each one of us apply this Gospel to himself in his own way. Our situations are different and each one has his own world. Nonetheless, the fact remains that we are all moved and that we can all enter with our inner journey into the depths of the Gospel.
Only a few more remarks: the Gospel helps us understand who God truly is. He is the Merciful Father who in Jesus loves us beyond all measure.
The errors we commit, even if they are serious, do not corrode the fidelity of his love. In the Sacrament of Confession we can always start out afresh in life. He welcomes us, he restores to us our dignity as his children.
Let us therefore rediscover this sacrament of forgiveness that makes joy well up in a heart reborn to true life.
Furthermore, this parable helps us to understand who the human being is: he is not a “monad”, an isolated being who lives only for himself and must have life for himself alone.
On the contrary, we live with others, we were created together with others and only in being with others, in giving ourselves to others, do we find life.
The human being is a creature in whom God has impressed his own image, a creature who is attracted to the horizon of his Grace, but he is also a frail creature exposed to evil but also capable of good. And lastly, the human being is a free person.
We must understand what freedom is and what is only the appearance of freedom.
Freedom, we can say, is a springboard from which to dive into the infinite sea of divine goodness, but it can also become a tilted plane on which to slide towards the abyss of sin and evil and thus also to lose freedom and our dignity.
Dear friends, we are in the Season of Lent, the 40 days before Easter. In this Season of Lent, the Church helps us to make this interior journey and invites us to conversion, which always, even before being an important effort to change our behaviour, is an opportunity to decide to get up and set out again, to abandon sin and to choose to return to God.
Let us — this is the imperative of Lent — make this journey of inner liberation together.
Every time, such as today, that we participate in the Eucharist, the source and school of love, we become capable of living this love, of proclaiming it and witnessing to it with our life.
Nevertheless, we need to decide to walk towards Jesus as the Prodigal Son did, returning inwardly and outwardly to his father.
At the same time, we must abandon the selfish attitude of the older son who was sure of himself, quick to condemn others and closed in his heart to understanding, acceptance and forgiveness of his brother, and who forgot that he too was in need of forgiveness.
May the Virgin Mary and St Joseph, my Patron Saint whose Feast it will be tomorrow, obtain this gift for us; I now invoke him in a special way for each one of you and for your loved ones.
In fact, you might say that Les Mis offers a sort of dramatic and redemptive theology of poverty steeped in mercy that addresses socio-economic injustice, the role of virtue in genuine reform and the power of evangelical poverty in those chosen by God to bring Jesus’ glad tidings to the poor. I think here especially of the Christ-figure that the Bishop was in the musical/movie, and even of the more striking resemblance between Pope Francis’ style and that of the 
{I want to begin this blog by promoting the ’cause’ of a woman I came to know in Iowa that I consider to be truly saintly: Sr. Pat Scherer. And here I mean by saintly holiness in work boots. She gave most of her consecrated religious life to the service of the ‘least among us’ (especially immigrants) in a spirit of bright joy and feisty humility that left me forever changed. In fact, she opened me to an abiding affection for Sudanese St. Josephine Bakhita, to whom she was deeply devoted. You may not have known Sr. Pat, but let me say she is a worthy candidate for this award — click 
All that said, what stands out to me most, especially in our time, as most remarkable is that he was placed as guardian of his bride’s God-sealed virgin chastity, which he secured, no doubt, by the furious virtue his own heroic chastity. The joyful burden that this must have placed on him to love the Tota Pulchra, All-Beautiful woman in purity of body and soul must have been immense.
Bergoglio chose St. Francis of Assisi’s name, it would seem, to point to this saint as the needed paragon of Gospel poverty in a time of worldly excess, of charity in a time of hatred, of trust in a time of fear, of outward apostolic mission in a time of inward ecclesial navel-gazing, of conciliation in a time of vitriol, of zeal in a time of apathy, of prayer in a time of distraction, of service in a time of selfishness, of chastity in a time of unchastity, of inner freedom in a time of addiction, of peace in a time of violence, of hope in a time of despair, of love of God above all things in a time of love of all things above God. I dare not tire you further with this lengthy litany, but I think you get the point.
preferably not by somebody who is himself cracked; and architectural restoration like other things is not best performed by builders who, as we should say, have a tile loose. Finally the wretched youth relapses into rags and squalor and practically crawls away into the gutter. That is the spectacle that Francis must have presented to a very large number of his neighbors and friends.
St. Patrick’s call to evangelize the Irish is a wild and absolutely 
Francis Cardinal George argued in his book, The Difference God Makes, that such a re-prioritizing of the Church’s mission on the ground can go a long way toward healing our fractious present state by privileging an orthodoxy that makes a difference for those Jesus came to identify himself with:
