- Created: April 11, 2015
- Written by Pope Francis
BULL OF INDICTION OF THE EXTRAORDINARY JUBILEE OF MERCY
The following are excerpts of Pope Francis' declaration of a Jubilee Year of Mercy beginning on the Solemnity of the Immaculate Conception, December 8, 2015, which is also the fiftieth anniversary of the conclusion of the Second Vatican Council. The year will close on the Solemnity of Christ the King on November 20, 2016. These excerpts touch on topics relevant to Christian-Jewish relations. Readers are advised to consult the full text on the Vatican website HERE.
1. Jesus Christ is the face of the Father’s mercy. These words might well sum up the mystery of the Christian faith. Mercy has become living and visible in Jesus of Nazareth, reaching its culmination in him. The Father, “rich in mercy” (Eph 2:4), after having revealed his name to Moses as “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), has never ceased to show, in various ways throughout history, his divine nature. In the “fullness of time” (Gal 4:4), when everything had been arranged according to his plan of salvation, he sent his only Son into the world, born of the Virgin Mary, to reveal his love for us in a definitive way. Whoever sees Jesus sees the Father (cf. Jn 14:9). Jesus of Nazareth, by his words, his actions, and his entire person reveals the mercy of God.
2. We need constantly to contemplate the mystery of mercy. It is a wellspring of joy, serenity, and peace. Our salvation depends on it. Mercy: the word reveals the very mystery of the Most Holy Trinity. Mercy: the ultimate and supreme act by which God comes to meet us. Mercy: the fundamental law that dwells in the heart of every person who looks sincerely into the eyes of his brothers and sisters on the path of life. Mercy: the bridge that connects God and man, opening our hearts to a hope of being loved forever despite our sinfulness.
3. At times we are called to gaze even more attentively on mercy so that we may become a more effective sign of the Father’s action in our lives. For this reason I have proclaimed an Extraordinary Jubilee of Mercy as a special time for the Church; a time when the witness of believers might grow stronger and more effective.
The Holy Year will open on 8 December 2015, the Solemnity of the Immaculate Conception. This liturgical feast day recalls God’s action from the very beginning of the history of mankind. After the sin of Adam and Eve, God did not wish to leave humanity alone in the throes of evil. So he turned his gaze to Mary, holy and immaculate in love (cf. Eph 1:4), choosing her to be the Mother of man’s Redeemer. When faced with the gravity of sin, God responds with the fullness of mercy. Mercy will always be greater than any sin, and no one can place limits on the love of God who is ever ready to forgive. I will have the joy of opening the Holy Door on the Solemnity of the Immaculate Conception. On that day, the Holy Door will become a Door of Mercy through which anyone who enters will experience the love of God who consoles, pardons, and instils hope.
On the following Sunday, the Third Sunday of Advent, the Holy Door of the Cathedral of Rome – that is, the Basilica of Saint John Lateran – will be opened. In the following weeks, the Holy Doors of the other Papal Basilicas will be opened. On the same Sunday, I will announce that in every local Church, at the cathedral – the mother church of the faithful in any particular area – or, alternatively, at the co-cathedral or another church of special significance, a Door of Mercy will be opened for the duration of the Holy Year. At the discretion of the local ordinary, a similar door may be opened at any Shrine frequented by large groups of pilgrims, since visits to these holy sites are so often grace-filled moments, as people discover a path to conversion. Every Particular Church, therefore, will be directly involved in living out this Holy Year as an extraordinary moment of grace and spiritual renewal. Thus the Jubilee will be celebrated both in Rome and in the Particular Churches as a visible sign of the Church’s universal communion.
4. I have chosen the date of 8 December because of its rich meaning in the recent history of the Church. In fact, I will open the Holy Door on the fiftieth anniversary of the closing of the Second Vatican Ecumenical Council. The Church feels a great need to keep this event alive. With the Council, the Church entered a new phase of her history. The Council Fathers strongly perceived, as a true breath of the Holy Spirit, a need to talk about God to men and women of their time in a more accessible way. The walls which too long had made the Church a kind of fortress were torn down and the time had come to proclaim the Gospel in a new way. It was a new phase of the same evangelization that had existed from the beginning. It was a fresh undertaking for all Christians to bear witness to their faith with greater enthusiasm and conviction. The Church sensed a responsibility to be a living sign of the Father’s love in the world. [...]
5. The Jubilee year will close with the liturgical Solemnity of Christ the King on 20 November 2016. On that day, as we seal the Holy Door, we shall be filled, above all, with a sense of gratitude and thanksgiving to the Most Holy Trinity for having granted us an extraordinary time of grace. We will entrust the life of the Church, all humanity, and the entire cosmos to the Lordship of Christ, asking him to pour out his mercy upon us like the morning dew, so that everyone may work together to build a brighter future. How much I desire that the year to come will be steeped in mercy, so that we can go out to every man and woman, bringing the goodness and tenderness of God! May the balm of mercy reach everyone, both believers and those far away, as a sign that the Kingdom of God is already present in our midst! [...]
[Old Testament lessons]
6. ... “Patient and merciful.” These words often go together in the Old Testament to describe God’s nature. His being merciful is concretely demonstrated in his many actions throughout the history of salvation where his goodness prevails over punishment and destruction. In a special way the Psalms bring to the fore the grandeur of his merciful action: “He forgives all your iniquity, he heals all your diseases, he redeems your life from the pit, he crowns you with steadfast love and mercy” (Ps 103:3-4). Another psalm, in an even more explicit way, attests to the concrete signs of his mercy: “He secures justice for the oppressed; he gives food to the hungry. The Lord sets the prisoners free; the Lord opens the eyes of the blind. The Lord lifts up those who are bowed down; the Lord loves the righteous. The Lord watches over the sojourners, he upholds the widow and the fatherless; but the way of the wicked he brings to ruin” (Ps 146:7-9). Here are some other expressions of the Psalmist: “He heals the brokenhearted, and binds up their wounds … The Lord lifts up the downtrodden, he casts the wicked to the ground” (Ps 147:3, 6). In short, the mercy of God is not an abstract idea, but a concrete reality through which he reveals his love as that of a father or a mother, moved to the very depths out of love for their child. It is hardly an exaggeration to say that this is a “visceral” love. It gushes forth from the depths naturally, full of tenderness and compassion, indulgence and mercy.
7. “For his mercy endures forever.” This is the refrain repeated after each verse in Psalm 136 as it narrates the history of God’s revelation. By virtue of mercy, all the events of the Old Testament are replete with profound salvific import. Mercy renders God’s history with Israel a history of salvation. To repeat continually “for his mercy endures forever,” as the psalm does, seems to break through the dimensions of space and time, inserting everything into the eternal mystery of love. It is as if to say that not only in history, but for all eternity man will always be under the merciful gaze of the Father. It is no accident that the people of Israel wanted to include this psalm – the “Great Hallel,” as it is called – in its most important liturgical feast days.
Before his Passion, Jesus prayed with this psalm of mercy. Matthew attests to this in his Gospel when he says that, “when they had sung a hymn” (26:30), Jesus and his disciples went out to the Mount of Olives. While he was instituting the Eucharist as an everlasting memorial of himself and his paschal sacrifice, he symbolically placed this supreme act of revelation in the light of his mercy. Within the very same context of mercy, Jesus entered upon his passion and death, conscious of the great mystery of love that he would consummate on the cross. Knowing that Jesus himself prayed this psalm makes it even more important for us as Christians, challenging us to take up the refrain in our daily lives by praying these words of praise: “for his mercy endures forever.” [...]
["Merciful Like the Father"]
9. ... As we can see in Sacred Scripture, mercy is a key word that indicates God’s action towards us. He does not limit himself merely to affirming his love, but makes it visible and tangible. Love, after all, can never be just an abstraction. By its very nature, it indicates something concrete: intentions, attitudes, and behaviours that are shown in daily living. The mercy of God is his loving concern for each one of us. He feels responsible; that is, he desires our wellbeing and he wants to see us happy, full of joy, and peaceful. This is the path which the merciful love of Christians must also travel. As the Father loves, so do his children. Just as he is merciful, so we are called to be merciful to each other. [...]
13. We want to live this Jubilee Year in light of the Lord’s words: Merciful like the Father. The Evangelist reminds us of the teaching of Jesus who says, “Be merciful just as your Father is merciful” (Lk 6:36). It is a programme of life as demanding as it is rich with joy and peace. Jesus’s command is directed to anyone willing to listen to his voice (cf. Lk 6:27). In order to be capable of mercy, therefore, we must first of all dispose ourselves to listen to the Word of God. This means rediscovering the value of silence in order to meditate on the Word that comes to us. In this way, it will be possible to contemplate God’s mercy and adopt it as our lifestyle.
14. The practice of pilgrimage has a special place in the Holy Year, because it represents the journey each of us makes in this life. Life itself is a pilgrimage, and the human being is a viator, a pilgrim travelling along the road, making his way to the desired destination. Similarly, to reach the Holy Door in Rome or in any other place in the world, everyone, each according to his or her ability, will have to make a pilgrimage. This will be a sign that mercy is also a goal to reach and requires dedication and sacrifice. May pilgrimage be an impetus to conversion: by crossing the threshold of the Holy Door, we will find the strength to embrace God’s mercy and dedicate ourselves to being merciful with others as the Father has been with us.
The Lord Jesus shows us the steps of the pilgrimage to attain our goal: “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back” (Lk 6:37-38). The Lord asks us above all not to judge and not to condemn. If anyone wishes to avoid God’s judgement, he should not make himself the judge of his brother or sister. Human beings, whenever they judge, look no farther than the surface, whereas the Father looks into the very depths of the soul. How much harm words do when they are motivated by feelings of jealousy and envy! To speak ill of others puts them in a bad light, undermines their reputation and leaves them prey to the whims of gossip. To refrain from judgement and condemnation means, in a positive sense, to know how to accept the good in every person and to spare him any suffering that might be caused by our partial judgment and our presumption to know everything about him. But this is still not sufficient to express mercy. Jesus asks us also to forgive and to give. To be instruments of mercy because it was we who first received mercy from God. To be generous with others, knowing that God showers his goodness upon us with immense generosity.
Merciful like the Father, therefore, is the “motto” of this Holy Year. In mercy, we find proof of how God loves us. He gives his entire self, always, freely, asking nothing in return. He comes to our aid whenever we call upon him. What a beautiful thing that the Church begins her daily prayer with the words, “O God, come to my assistance. O Lord, make haste to help me” (Ps 70:2)! The assistance we ask for is already the first step of God’s mercy toward us. He comes to assist us in our weakness. And his help consists in helping us accept his presence and closeness to us. Day after day, touched by his compassion, we also can become compassionate towards others. [...]
[The Prophet Isaiah during Lent in the Julilee of Mercy]
16. In the Gospel of Luke, we find another important element that will help us live the Jubilee with faith. Luke writes that Jesus, on the Sabbath, went back to Nazareth and, as was his custom, entered the synagogue. They called upon him to read the Scripture and to comment on it. The passage was from the Book of Isaiah where it is written: “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and freedom to those in captivity; to proclaim the year of the Lord’s favour” (Is 61:1-2). A “year of the Lord’s favour” or “mercy”: this is what the Lord proclaimed and this is what we wish to live now. This Holy Year will bring to the fore the richness of Jesus’ mission echoed in the words of the prophet: to bring a word and gesture of consolation to the poor, to proclaim liberty to those bound by new forms of slavery in modern society, to restore sight to those who can see no more because they are caught up in themselves, to restore dignity to all those from whom it has been robbed. The preaching of Jesus is made visible once more in the response of faith Christians are called to offer by their witness. May the words of the Apostle accompany us: He who does acts of mercy, let him do them with cheerfulness (cf. Rom 12:8).
17. The season of Lent during this Jubilee Year should also be lived more intensely as a privileged moment to celebrate and experience God’s mercy. How many pages of Sacred Scripture are appropriate for meditation during the weeks of Lent to help us rediscover the merciful face of the Father! We can repeat the words of the prophet Micah and make them our own: You, O Lord, are a God who takes away iniquity and pardons sin, who does not hold your anger forever, but are pleased to show mercy. You, Lord, will return to us and have pity on your people. You will trample down our sins and toss them into the depths of the sea (cf. 7:18-19).
The pages of the prophet Isaiah can also be meditated upon concretely during this season of prayer, fasting, and works of charity: “Is not this the fast that I choose: to loosen the bonds of wickedness, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh? Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go before you, the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer; you shall cry, and he will say, here I am. If you take away from the midst of you the yoke, the pointing of the finger, and speaking wickedness, if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday. And the Lord will guide you continually, and satisfy your desire with good things, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters fail not” (58:6-11). [...]
[Justice and Mercy]
20. It would not be out of place at this point to recall the relationship between justice and mercy. These are not two contradictory realities, but two dimensions of a single reality that unfolds progressively until it culminates in the fullness of love. Justice is a fundamental concept for civil society, which is meant to be governed by the rule of law. Justice is also understood as that which is rightly due to each individual. In the Bible, there are many references to divine justice and to God as “judge”. In these passages, justice is understood as the full observance of the Law and the behaviour of every good Israelite in conformity with God’s commandments. Such a vision, however, has not infrequently led to legalism by distorting the original meaning of justice and obscuring its profound value. To overcome this legalistic perspective, we need to recall that in Sacred Scripture, justice is conceived essentially as the faithful abandonment of oneself to God’s will.
For his part, Jesus speaks several times of the importance of faith over and above the observance of the law. It is in this sense that we must understand his words when, reclining at table with Matthew and other tax collectors and sinners, he says to the Pharisees raising objections to him, “Go and learn the meaning of ‘I desire mercy not sacrifice.’ I have come not to call the righteous, but sinners.” (Mt 9:13). Faced with a vision of justice as the mere observance of the law that judges people simply by dividing them into two groups – the just and sinners – Jesus is bent on revealing the great gift of mercy that searches out sinners and offers them pardon and salvation. One can see why, on the basis of such a liberating vision of mercy as a source of new life, Jesus was rejected by the Pharisees and the other teachers of the law. In an attempt to remain faithful to the law, they merely placed burdens on the shoulders of others and undermined the Father’s mercy. The appeal to a faithful observance of the law must not prevent attention from being given to matters that touch upon the dignity of the person.
The appeal Jesus makes to the text from the book of the prophet Hosea – “I desire love and not sacrifice” (6:6) – is important in this regard. Jesus affirms that, from that time onward, the rule of life for his disciples must place mercy at the centre, as Jesus himself demonstrated by sharing meals with sinners. Mercy, once again, is revealed as a fundamental aspect of Jesus’ mission. This is truly challenging to his hearers, who would draw the line at a formal respect for the law. Jesus, on the other hand, goes beyond the law; the company he keeps with those the law considers sinners makes us realize the depth of his mercy.
The Apostle Paul makes a similar journey. Prior to meeting Jesus on the road to Damascus, he dedicated his life to pursuing the justice of the law with zeal (cf. Phil 3:6). His conversion to Christ led him to turn that vision upside down, to the point that he would write to the Galatians: “We have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified” (2:16).
Paul’s understanding of justice changes radically. He now places faith first, not justice. Salvation comes not through the observance of the law, but through faith in Jesus Christ, who in his death and resurrection brings salvation together with a mercy that justifies. God’s justice now becomes the liberating force for those oppressed by slavery to sin and its consequences. God’s justice is his mercy (cf. Ps 51:11-16).
21. Mercy is not opposed to justice but rather expresses God’s way of reaching out to the sinner, offering him a new chance to look at himself, convert, and believe. The experience of the prophet Hosea can help us see the way in which mercy surpasses justice. The era in which the prophet lived was one of the most dramatic in the history of the Jewish people. The kingdom was tottering on the edge of destruction; the people had not remained faithful to the covenant; they had wandered from God and lost the faith of their forefathers. According to human logic, it seems reasonable for God to think of rejecting an unfaithful people; they had not observed their pact with God and therefore deserved just punishment: in other words, exile. The prophet’s words attest to this: “They shall not return to the land of Egypt, and Assyria shall be their king, because they have refused to return to me” (Hos 11:5). And yet, after this invocation of justice, the prophet radically changes his speech and reveals the true face of God: “How can I give you up, O Ephraim! How can I hand you over, O Israel! How can I make you like Admah! How can I treat you like Zeboiim! My heart recoils within me, my compassion grows warm and tender. I will not execute my fierce anger, I will not again destroy Ephraim; for I am God and not man, the Holy One in your midst, and I will not come to destroy” (11:8-9). Saint Augustine, almost as if he were commenting on these words of the prophet, says: “It is easier for God to hold back anger than mercy.” And so it is. God’s anger lasts but a moment, his mercy forever.
If God limited himself to only justice, he would cease to be God, and would instead be like human beings who ask merely that the law be respected. But mere justice is not enough. Experience shows that an appeal to justice alone will result in its destruction. This is why God goes beyond justice with his mercy and forgiveness. Yet this does not mean that justice should be devalued or rendered superfluous. On the contrary: anyone who makes a mistake must pay the price. However, this is just the beginning of conversion, not its end, because one begins to feel the tenderness and mercy of God. God does not deny justice. He rather envelopes it and surpasses it with an even greater event in which we experience love as the foundation of true justice. We must pay close attention to what Saint Paul says if we want to avoid making the same mistake for which he reproaches the Jews of his time: For, “being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law, that everyone who has faith may be justified” (Rom 10:3-4). God’s justice is his mercy given to everyone as a grace that flows from the death and resurrection of Jesus Christ. Thus the Cross of Christ is God’s judgement on all of us and on the whole world, because through it he offers us the certitude of love and new life. [...]
[Judaism and Islam]
23. There is an aspect of mercy that goes beyond the confines of the Church. It relates us to Judaism and Islam, both of which consider mercy to be one of God’s most important attributes. Israel was the first to receive this revelation which continues in history as the source of an inexhaustible richness meant to be shared with all mankind. As we have seen, the pages of the Old Testament are steeped in mercy, because they narrate the works that the Lord performed in favour of his people at the most trying moments of their history. Among the privileged names that Islam attributes to the Creator are “Merciful and Kind.” This invocation is often on the lips of faithful Muslims who feel themselves accompanied and sustained by mercy in their daily weakness. They too believe that no one can place a limit on divine mercy because its doors are always open.
I trust that this Jubilee year celebrating the mercy of God will foster an encounter with these religions and with other noble religious traditions; may it open us to even more fervent dialogue so that we might know and understand one another better; may it eliminate every form of closed-mindedness and disrespect, and drive out every form of violence and discrimination. [...]
25. I present, therefore, this Extraordinary Jubilee Year dedicated to living out in our daily lives the mercy which the Father constantly extends to all of us. In this Jubilee Year, let us allow God to surprise us. He never tires of throwing open the doors of his heart and repeats that he loves us and wants to share his love with us. The Church feels the urgent need to proclaim God’s mercy. Her life is authentic and credible only when she becomes a convincing herald of mercy. She knows that her primary task, especially at a moment full of great hopes and signs of contradiction, is to introduce everyone to the great mystery of God’s mercy by contemplating the face of Christ. The Church is called above all to be a credible witness to mercy, professing it and living it as the core of the revelation of Jesus Christ. From the heart of the Trinity, from the depths of the mystery of God, the great river of mercy wells up and overflows unceasingly. It is a spring that will never run dry, no matter how many people approach it. Every time someone is in need, he or she can approach it, because the mercy of God never ends. The profundity of the mystery surrounding it is as inexhaustible as the richness which springs up from it.
In this Jubilee Year, may the Church echo the word of God that resounds strong and clear as a message and a sign of pardon, strength, aid, and love. May she never tire of extending mercy, and be ever patient in offering compassion and comfort. May the Church become the voice of every man and woman, and repeat confidently without end: “Be mindful of your mercy, O Lord, and your steadfast love, for they have been from of old” (Ps 25:6).
Given in Rome, at Saint Peter’s, on 11 April, the Vigil of the Second Sunday of Easter, or Sunday of Divine Mercy, in the year of our Lord 2015, the third of my Pontificate.FRANCISCUS