Interview - Spadaro, SJ. Aug 2013

POPE FRANCIS on the
SUBJECT of HELL
as of April, 2018

Scalfari and Pope Francis

Beginning on March 29, 2018, a controversy arose regarding Pope Francis’ teaching concerning hell. This was prompted by Eugenio Scalfari’s published recollections of a conversation with the Pope.

[Catechism: #1035, “is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs”.]

in the Roman parish of San Gregorio VII, while meeting the members of Libera an Italian association that fights the mafia.

“I feel that I cannot conclude without saying a word to the absent bosses today, to those absent but central figures: the men and women of the mafia. Please, change your lives, convert, stop, cease to do evil! We are praying for you. Convert, I ask it on my knees; it is for your own good. This life you are living now, it won’t bring you pleasure, it won’t give you joy, it won’t bring you happiness. The power, the money, that you possess now from so many dirty transactions, from so many mafia crimes, is blood-stained money, it is power soaked in blood, and you cannot take it with you to the next life. Convert, there is still time, so that you don’t end up in hell. That is what awaits you if you continue on this path. You had a father and a mother: think of them. Cry a little and convert.”

On November 2, 2014, the commemoration day of all the faithful departed Pope Francis prayed the prayer of Fr Antonio Rungi, Passionist, including the petition:

“Look upon us with mercy, born of the tenderness of your heart, and help us to walk in the ways of complete purification. Let none of your children be lost in the eternal fire, where there can be no repentance”.

On March 8, 2015, in conversation with the parishioners of Santa Maria Madre del Redentore a Tor Bella Monaca, Pope Francis said:

“You know that there was an angel who was very proud, very proud; and he was very intelligent. He was envious of God, do you understand? He was envious of God. He wanted God’s place. And God wanted to forgive him, but he said: “I don’t need forgiveness, I am enough for myself! This is Hell: to say to God: “You take care of yourself, that I take care of myself”. You are not sent to Hell: you go there on your own, because you choose to be there. Hell is wanting to distance oneself from God because you do not want God’s love. This is Hell. Have you understood? It’s a theology a bit... easy to explain, but that’s what it is. The devil is in Hell because he wanted it: never a relationship with God”.

“But if you are ... think of a sinner: if you were a dreadful sinner, with all the sins of the world, all of them; and then, they condemn you to the death penalty; and when you are there, you say blasphemies, insults, many things... And when you go there, to the death penalty, when you are about to die, you look to Heaven and say: “Lord...!” Where do you go, to Heaven or Hell?... You go to Heaven, because there was another one who was a thief, one of those thieves... He was crucified near Jesus. And one of these two thieves insulted Jesus. This one did not believe Jesus; he endured pain to the point of death. But at one point, something moved inside of him and he said, “Lord, have mercy on me! And what did Jesus say? Do you remember what he said? “Today, tonight, you shall be with me in Paradise. Why? Because he said “remember”, “look at me”. To Hell go only the one who says to God: “I don’t need You, I take care of myself alone”, as the devil did, who is the only one whom we are sure is in Hell”.

At the end of 2015 the Pope’s message for Lent 2016 was made known. The text reads: “ The corporal and spiritual works of mercy must never be separated. By touching the flesh of the crucified Jesus in the suffering, sinners can receive the gift of realizing that they too are poor and in need. By taking this path, the “proud”, the “powerful” and the “wealthy” spoken of in the Magnificat can also be embraced and undeservedly loved by the crucified Lord who died and rose for them. This love alone is the answer to that yearning for infinite happiness and love that we think we can satisfy with the idols of knowledge, power and riches. Yet the danger always remains that by a constant refusal to open the doors of their hearts to Christ who knocks on them in the poor, the proud, rich and powerful will end up condemning themselves and plunging into the eternal abyss of solitude which is Hell”.

On 25 November 2016, in the homily of the mass at Santa Marta Bergoglio, he dwelt on a phrase from the Apocalypse: “Then death and hell were thrown into the pool of fire”. “Eternal damnation is not a torture chamber. That’s a description of this second death: it is a death. And those who will not be received in the Kingdom of God, it’s because they have not drawn close to the Lord. These are the people who journeyed along their own path, distancing themselves from the Lord and passing in front of the Lord but then choosing to walk away from Him. Eternal damnation is continually distancing oneself from God. it is the greatest pain, an unsatisfied heart, a heart that was created to find God but which, out of arrogance and self-confidence, distances itself from God”.

HOMILY OF THE HOLY FATHER Feast of Our Lady of Fátima
Square in front of the Shrine of Our Lady of Fátima

Our Lady foretold, and warned us about, a way of life that is godless and indeed profanes God in his creatures. Such a life – frequently proposed and imposed – risks leading to hell. Mary came to remind us that God’s light dwells within us and protects us, for, as we heard in the first reading, “the child [of the woman] was snatched away and taken to God” (Rev 12:5). In Lucia’s account, the three chosen children found themselves surrounded by God’s light as it radiated from Our Lady. She enveloped them in the mantle of Light that God had given her. According to the belief and experience of many pilgrims, if not of all, Fatima is more than anything this mantle of Light that protects us, here as in almost no other place on earth. We need but take refuge under the protection of the Virgin Mary and to ask her, as the Salve Regina teaches: “show unto us… Jesus”.

PRAYER VIGIL
FOR THE 19TH "MEMORIAL AND COMMITMENT DAY"
SPONSORED BY THE "LIBERA" FOUNDATION OF FR. LUIGI CIOTTI

Thank you for making this stop in Rome, which gives me the opportunity to meet with you before the vigil and the “Day of remembrance and commitment” which you will celebrate tonight and tomorrow in Latina. I thank Don Luigi Ciotti and his collaborators, as well as the Franciscan fathers of this parish. I also greet Bishop Crociata of Latina who is present here. Thank you, Your Excellency.

I feel the desire to share with you a hope, and it is this: that the sense of responsibility may little by little overcome corruption in every part of the world…. And this must begin from within, from the conscience, and from there restore and rehabilitate behaviour, relationships, choices, the social fabric, so that justice may gain space, broaden, take root and replace inequity.

I know that you feel this hope strongly, and I want to share it with you, to tell you that I will be close to you also on this night and tomorrow in Latina — though I cannot come in person, I am with you on this journey, which requires tenacity and perseverance.

In particular, I wish to express my solidarity to those of you who have lost a loved one, victims of mafia violence. Thank you for your witness, because you have not closed yourselves off, you have opened yourselves, you have come out to tell your story of pain and hope. This is so important, especially for young people!

I would like to pray with you — and I do it from the heart — for all the victims of the mafia. Just a few days ago, close to Taranto, there was a crime that was merciless, not even sparing a child. But at the same time let us pray together, all together, to ask for the strength to go forward, not to be discouraged, but to continue to fight against corruption.

And I feel that I cannot conclude without saying a word to the absent bosses today, to those absent but central figures: the men and women of the mafia. Please, change your lives, convert, stop, cease to do evil! We are praying for you. Convert, I ask it on my knees; it is for your own good. This life you are living now, it won’t bring you pleasure, it won’t give you joy, it won’t bring you happiness. The power, the money, that you possess now from so many dirty transactions, from so many mafia crimes, is blood-stained money, it is power soaked in blood, and you cannot take it with you to the next life. Convert, there is still time, so that you don’t end up in hell. That is what awaits you if you continue on this path. You had a father and a mother: think of them. Cry a little and convert.

Yesterday we celebrated the Solemnity of All Saints, and today the liturgy invites us to commemorate the faithful departed. These two recurrences are intimately linked to each other, just as joy and tears find a synthesis in Jesus Christ, who is the foundation of our faith and our hope. On the one hand, in fact, the Church, a pilgrim in history, rejoices through the intercession of the Saints and the Blessed who support her in the mission of proclaiming the Gospel; on the other, she, like Jesus, shares the tears of those who suffer separation from loved ones, and like Him and through Him echoes the thanksgiving to the Father who has delivered us from the dominion of sin and death.

Yesterday and today, many have been visiting cemeteries, which, as the word itself implies, is the “place of rest”, as we wait for the final awakening. It is lovely to think that it will be Jesus himself to awaken us. Jesus himself revealed that the death of the body is like a sleep from which He awakens us. With this faith we pause — even spiritually — at the graves of our loved ones, of those who loved us and did us good. But today we are called to remember everyone, even those who no one remembers. We remember the victims of war and violence; the many “little ones” of the world, crushed by hunger and poverty; we remember the anonymous who rest in the communal ossuary. We remember our brothers and sisters killed because they were Christian; and those who sacrificed their lives to serve others. We especially entrust to the Lord, those who have left us during the past year.

Church Tradition has always urged prayer for the deceased, in particular by offering the Eucharistic Celebration for them: it is the best spiritual help that we can give to their souls, particularly to those who are the most forsaken. The foundation of prayer in suffrage lies in the communion of the Mystical Body.

As the Second Vatican Council repeats, “fully conscious of this communion of the whole Mystical Body of Jesus Christ, the pilgrim Church from the very first ages of the Christian religion has cultivated with great piety the memory of the dead” (Lumen Gentium, n. 50).

Remembering the dead, caring for their graves and prayers of suffrage, are the testimony of confident hope, rooted in the certainty that death does not have the last word on human existence, for man is destined to a life without limits, which has its roots and its fulfillment in God. Let us raise this prayer to God:

“God of infinite mercy, we entrust to your immense goodness all those who have left this world for eternity, where you wait for all humanity, redeemed by the precious blood of Christ your Son, who died as a ransom for our sins. Look not, O Lord, on our poverty, our suffering, our human weakness, when we appear before you to be judged for joy or for condemnation. Look upon us with mercy, born of the tenderness of your heart, and help us to walk in the ways of complete purification. Let none of your children be lost in the eternal fire, where there can be no repentance. We entrust to you, O Lord, the souls of our beloved dead, of those who have died without the comfort of the sacraments, or who have not had an opportunity to repent, even at the end of their lives. May none of them be afraid to meet You, after their earthly pilgrimage, but may they always hope to be welcomed in the embrace of your infinite mercy. May our Sister, corporal death find us always vigilant in prayer and filled with the goodness done in the course of our short or long lives. Lord, may no earthly thing ever separate us from You, but may everyone and everything support us with a burning desire to rest peacefully and eternally in You. Amen”

With this faith in man’s supreme destiny, we now turn to Our Lady, who suffered the tragedy of Christ’s death beneath the Cross and took part in the joy of his Resurrection. May She, the Gate of Heaven, help us to understand more and more the value of prayer in suffrage for the souls of the dead. They are close to us! May She support us on our daily pilgrimage on earth and help us to never lose sight of life’s ultimate goal which is Heaven. And may we go forth with this hope that never disappoints!

Dear brothers and sisters, I greet the families, parish groups, associations and all the pilgrims from Rome, from Italy and from so many parts of the world. In particular, I greet the faithful from the Diocese of Seville, Spain, those from the Case Finali in Cesena and the volunteers from Oppeano and Granzette who do clown therapy in the hospitals. I see them there: continue to do this, which does the sick such good. Let us greet these good people!

I wish a happy Sunday to all, in Christian remembrance of our dear departed. Please, do not forget to pray for me.

“I desire mercy, and not sacrifice” (Mt 9:13).
The works of mercy on the road of the Jubilee

In the Bull of Indiction of the Extraordinary Jubilee of Mercy, I asked that “the season of Lent in this Jubilee Year be lived more intensely as a privileged moment to celebrate and experience God’s mercy” (Misericordiae Vultus, 17). By calling for an attentive listening to the word of God and encouraging the initiative “24 Hours for the Lord”, I sought to stress the primacy of prayerful listening to God’s word, especially his prophetic word. The mercy of God is a proclamation made to the world, a proclamation which each Christian is called to experience at first hand. For this reason, during the season of Lent I will send out Missionaries of Mercy as a concrete sign to everyone of God’s closeness and forgiveness.

After receiving the Good News told to her by the Archangel Gabriel, Mary, in her Magnificat, prophetically sings of the mercy whereby God chose her. The Virgin of Nazareth, betrothed to Joseph, thus becomes the perfect icon of the Church which evangelizes, for she was, and continues to be, evangelized by the Holy Spirit, who made her virginal womb fruitful. In the prophetic tradition, mercy is strictly related – even on the etymological level – to the maternal womb (rahamim) and to a generous, faithful and compassionate goodness (hesed) shown within marriage and family relationships.

The mystery of divine mercy is revealed in the history of the covenant between God and his people Israel. God shows himself ever rich in mercy, ever ready to treat his people with deep tenderness and compassion, especially at those tragic moments when infidelity ruptures the bond of the covenant, which then needs to be ratified more firmly in justice and truth. Here is a true love story, in which God plays the role of the betrayed father and husband, while Israel plays the unfaithful child and bride. These domestic images – as in the case of Hosea (cf. Hos 1-2) – show to what extent God wishes to bind himself to his people.

This love story culminates in the incarnation of God’s Son. In Christ, the Father pours forth his boundless mercy even to making him “mercy incarnate” (Misericordiae Vultus, 8). As a man, Jesus of Nazareth is a true son of Israel; he embodies that perfect hearing required of every Jew by the Shema, which today too is the heart of God’s covenant with Israel: “Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might” (Dt 6:4-5). As the Son of God, he is the Bridegroom who does everything to win over the love of his bride, to whom he is bound by an unconditional love which becomes visible in the eternal wedding feast.

This is the very heart of the apostolic kerygma, in which divine mercy holds a central and fundamental place. It is “the beauty of the saving love of God made manifest in Jesus Christ who died and rose from the dead” (Evangelii Gaudium, 36), that first proclamation which “we must hear again and again in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment” (ibid., 164). Mercy “expresses God’s way of reaching out to the sinner, offering him a new chance to look at himself, convert, and believe” (Misericordiae Vultus, 21), thus restoring his relationship with him. In Jesus crucified, God shows his desire to draw near to sinners, however far they may have strayed from him. In this way he hopes to soften the hardened heart of his Bride.

God’s mercy transforms human hearts; it enables us, through the experience of a faithful love, to become merciful in turn. In an ever new miracle, divine mercy shines forth in our lives, inspiring each of us to love our neighbour and to devote ourselves to what the Church’s tradition calls the spiritual and corporal works of mercy. These works remind us that faith finds expression in concrete everyday actions meant to help our neighbours in body and spirit: by feeding, visiting, comforting and instructing them. On such things will we be judged. For this reason, I expressed my hope that “the Christian people may reflect on the corporal and spiritual works of mercy; this will be a way to reawaken our conscience, too often grown dull in the face of poverty, and to enter more deeply into the heart of the Gospel where the poor have a special experience of God’s mercy” (ibid., 15). For in the poor, the flesh of Christ “becomes visible in the flesh of the tortured, the crushed, the scourged, the malnourished, and the exiled… to be acknowledged, touched, and cared for by us” (ibid.). It is the unprecedented and scandalous mystery of the extension in time of the suffering of the Innocent Lamb, the burning bush of gratuitous love. Before this love, we can, like Moses, take off our sandals (cf. Ex 3:5), especially when the poor are our brothers or sisters in Christ who are suffering for their faith.

In the light of this love, which is strong as death (cf. Song 8:6), the real poor are revealed as those who refuse to see themselves as such. They consider themselves rich, but they are actually the poorest of the poor. This is because they are slaves to sin, which leads them to use wealth and power not for the service of God and others, but to stifle within their hearts the profound sense that they too are only poor beggars. The greater their power and wealth, the more this blindness and deception can grow. It can even reach the point of being blind to Lazarus begging at their doorstep (cf. Lk 16:20-21). Lazarus, the poor man, is a figure of Christ, who through the poor pleads for our conversion. As such, he represents the possibility of conversion which God offers us and which we may well fail to see. Such blindness is often accompanied by the proud illusion of our own omnipotence, which reflects in a sinister way the diabolical “you will be like God” (Gen 3:5) which is the root of all sin. This illusion can likewise take social and political forms, as shown by the totalitarian systems of the twentieth century, and, in our own day, by the ideologies of monopolizing thought and technoscience, which would make God irrelevant and reduce man to raw material to be exploited. This illusion can also be seen in the sinful structures linked to a model of false development based on the idolatry of money, which leads to lack of concern for the fate of the poor on the part of wealthier individuals and societies; they close their doors, refusing even to see the poor.

For all of us, then, the season of Lent in this Jubilee Year is a favourable time to overcome our existential alienation by listening to God’s word and by practising the works of mercy. In the corporal works of mercy we touch the flesh of Christ in our brothers and sisters who need to be fed, clothed, sheltered, visited; in the spiritual works of mercy – counsel, instruction, forgiveness, admonishment and prayer – we touch more directly our own sinfulness. The corporal and spiritual works of mercy must never be separated. By touching the flesh of the crucified Jesus in the suffering, sinners can receive the gift of realizing that they too are poor and in need. By taking this path, the “proud”, the “powerful” and the “wealthy” spoken of in the Magnificat can also be embraced and undeservedly loved by the crucified Lord who died and rose for them. This love alone is the answer to that yearning for infinite happiness and love that we think we can satisfy with the idols of knowledge, power and riches. Yet the danger always remains that by a constant refusal to open the doors of their hearts to Christ who knocks on them in the poor, the proud, rich and powerful will end up condemning themselves and plunging into the eternal abyss of solitude which is Hell. The pointed words of Abraham apply to them and to all of us: “They have Moses and the prophets; let them hear them” (Lk 16:29). Such attentive listening will best prepare us to celebrate the final victory over sin and death of the Bridegroom, now risen, who desires to purify his Betrothed in expectation of his coming.

Let us not waste this season of Lent, so favourable a time for conversion! We ask this through the maternal intercession of the Virgin Mary, who, encountering the greatness of God’s mercy freely bestowed upon her, was the first to acknowledge her lowliness (cf. Lk 1:48) and to call herself the Lord’s humble servant (cf. Lk 1:38).

HOLY MASS AND RITE OF CANONIZATION OF BLESSEDS
FRANCISCO MARTO AND JACINTA MARTO

Feast of Our Lady of Fátima
Square in front of the Shrine of Our Lady of Fátima
Saturday, 13 May 2017

“[There] appeared in heaven a woman clothed with the sun”. So the seer of Patmos tells us in the Book of Revelation (12:1), adding that she was about to give birth to a son. Then, in the Gospel, we hear Jesus say to his disciple, “Here is your mother” (Jn 19:27). We have a Mother! “So beautiful a Lady”, as the seers of Fatima said to one another as they returned home on that blessed day of 13 May a hundred years ago. That evening, Jacinta could not restrain herself and told the secret to her mother: “Today I saw Our Lady”. They had seen the Mother of Heaven. Many others sought to share that vision, but… they did not see her. The Virgin Mother did not come here so that we could see her. We will have all eternity for that, provided, of course, that we go to heaven.

Our Lady foretold, and warned us about, a way of life that is godless and indeed profanes God in his creatures. Such a life – frequently proposed and imposed – risks leading to hell. Mary came to remind us that God’s light dwells within us and protects us, for, as we heard in the first reading, “the child [of the woman] was snatched away and taken to God” (Rev 12:5). In Lucia’s account, the three chosen children found themselves surrounded by God’s light as it radiated from Our Lady. She enveloped them in the mantle of Light that God had given her. According to the belief and experience of many pilgrims, if not of all, Fatima is more than anything this mantle of Light that protects us, here as in almost no other place on earth. We need but take refuge under the protection of the Virgin Mary and to ask her, as the Salve Regina teaches: “show unto us… Jesus”.

Dear pilgrims, we have a Mother, we have a Mother! Clinging to her like children, we live in the hope that rests on Jesus. As we heard in the second reading, “those who receive the abundance of the grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ” (Rom 5:17). When Jesus ascended to heaven, he brought to the Heavenly Father our humanity, which he assumed in the womb of the Virgin Mary and will never forsake. Like an anchor, let us fix our hope on that humanity, seated in heaven at the right hand of the Father (cf. Eph 2:6). May this hope guide our lives! It is a hope that sustains us always, to our dying breath.

Confirmed in this hope, we have gathered here to give thanks for the countless graces bestowed over these past hundred years. All of them passed beneath the mantle of light that Our Lady has spread over the four corners of the earth, beginning with this land of Portugal, so rich in hope. We can take as our examples Saint Francisco and Saint Jacinta, whom the Virgin Mary introduced into the immense ocean of God’s light and taught to adore him. That was the source of their strength in overcoming opposition and suffering. God’s presence became constant in their lives, as is evident from their insistent prayers for sinners and their desire to remain ever near “the hidden Jesus” in the tabernacle.

In her Memoirs (III, 6), Sister Lucia quotes Jacinta who had just been granted a vision: “Do you not see all those streets, all those paths and fields full of people crying out for food, yet have nothing to eat? And the Holy Father in a church, praying before the Immaculate Heart of Mary? And all those people praying with him?” Thank you, brothers and sisters, for being here with me! I could not fail to come here to venerate the Virgin Mary and to entrust to her all her sons and daughters. Under her mantle they are not lost; from her embrace will come the hope and the peace that they require, and that I implore for all my brothers and sisters in baptism and in our human family, especially the sick and the disabled, prisoners and the unemployed, the poor and the abandoned. Dear brothers and sisters, let us pray to God with the hope that others will hear us; and let us speak to others with the certainty that God will help us.

Indeed, God created us to be a source of hope for others, a true and attainable hope, in accordance with each person’s state of life. In “asking” and “demanding” of each of us the fulfillment of the duties of our proper state (Letters of Sister Lucia, 28 February 1943), God effects a general mobilization against the indifference that chills the heart and worsens our myopia. We do not want to be a stillborn hope! Life can survive only because of the generosity of other lives. “Unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit” (Jn 12:24). The Lord, who always goes before us, said this and did this. Whenever we experience the cross, he has already experienced it before us. We do not mount the cross to find Jesus. Instead it was he who, in his self-abasement, descended even to the cross, in order to find us, to dispel the darkness of evil within us, and to bring us back to the light.

With Mary’s protection, may we be for our world sentinels of the dawn, contemplating the true face of Jesus the Saviour, resplendent at Easter. Thus may we rediscover the young and beautiful face of the Church, which shines forth when she is missionary, welcoming, free, faithful, poor in means and rich in love.

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