A remarkable homily was given by the Holy Father—who, when all others in the Church appear to fail us, remember, "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered." Catechism #882—this past Thursday which has been posted by Chiesa.
“If it can be said that, even apart from eternal life, from the promised Heaven, it is better to live according to Christian criteria, because living according to truth and love, even if it is under many persecutions, is in itself a good and is better than all the rest, it is precisely this will to live according to the truth and according to love that must also open to all the breadth of God's plan for us, to the courage to have already the joy in anticipation of eternal life, of the ascent following our archegos. And Soter is the Savior, who saves us from ignorance about the last things. The Savior saves us from solitude, he saves us from a void that remains in life without eternity, he saves us by giving us love in its fullness. He is the guide. Christ, the archegos, saves us by giving us the light, giving us the truth, giving us the love of God.
“Let's look at another verse: Christ, the Savior, has given Israel conversion and forgiveness of sins (v. 31) - in the Greek text the term is metanoia - he has given penance and forgiveness of sins. This for me is a very important observation: penance is a grace. There is a tendency in exegesis that says: Jesus in Galilee had announced a grace without condition, absolutely unconditional, therefore also without penance, grace as such, without human preconditions. But this is a false interpretation of grace. Penance is grace; it is a grace that we recognize our sin, it is a grace that we know we need renewal, change, a transformation of our being. Penance, being able to do penance, is the gift of grace. And I must say that we Christians, even in recent times, have often avoided the word penance, it has seemed too harsh to us. Now, under the attacks of the world that speak to us of our sins, we see that being able to do penance is grace. And we see that it is necessary to do penance, that is, to recognize what is wrong in our life, open ourselves to forgiveness, prepare ourselves for forgiveness, allow ourselves to be transformed. The suffering of penance, of purification, of transformation, this suffering is grace, because it is renewal, it is the work of divine mercy. And so these two things that Saint Peter says - penance and forgiveness - correspond to the beginning of the preaching of Jesus: metanoeite, which means be converted (cf. Mk. 1:15). So this is the fundamental point: metanoia is not a private thing, which would seem to be replaced by grace, but metanoia is the arrival of the grace that transforms us.
“And finally a word from the Gospel, where we are told that those who believe will have eternal life (cf. Jn. 3:36). In faith, in this "transformation" that penance gives, in this conversion, in this new way of life, we find life, true life. And here I am reminded of two other texts. In the "Priestly Prayer," the Lord says: this is life, to know you and the one you have consecrated (cf. Jn. 17:3). Knowing the essential, knowing the decisive Person, knowing God and the One he has sent is life, life and knowledge, knowledge of realities that are life. And the other text is the Lord's reply to the Sadducees about the Resurrection, where from the books of Moses the Lord proves the fact of the Resurrection, saying: God is the God of Abraham, of Isaac, of Jacob (cf. Mt. 22:31-32; Mk. 12:26-27; Lk. 20:37-38). God is not the God of the dead. If God is God of these, they are alive. Those who are written in the name of God participate in the life of God, they live. And so to believe is to be inscribed in the name of God. And so we are alive. Those who belong to the name of God are not dead, they belong to the living God. In this sense we must understand the dynamism of the faith, which is a writing of our name in the name of God, and so an entry into life.
“Let us pray to the Lord that this may happen and that, with our life, we may really know God, so that our names may enter into the name of God, and our existence become true life: eternal life, love and truth.”