List of points

Allow me a short digression. In fact it is very relevant to what we have been saying. I have never asked anyone who has come to me, about his politics. I am just not interested! My attitude here demonstrates a fundamental fact about Opus Dei, to which by the grace and mercy of God I have dedicated myself completely, in order to serve our holy Church. I am not interested in the subject because, as Christians, you enjoy the fullest freedom, with the consequent personal responsibility, to take part as you see fit in political, social or cultural affairs, with no restrictions other than those set by the Church's Magisterium. The only thing that would worry me, for the good of your souls, would be if you were to overstep these limits, for then you would have created a clear opposition between your actions and the faith you claim to profess, and in that case I would tell you so, clearly. This holy respect for your opinions, so long as they do not lead you away from the law of God, is not understood by those who are unaware of the real meaning of the freedom which Christ won for us on the Cross, qua libertate Christus nos liberavit, by the sectarians at either extreme: those who seek to impose their temporal opinions as dogmas; or those who degrade man, by denying the value of the faith and putting it at the mercy of the grossest errors.

Our Holy Mother the Church has always spoken out in favour of freedom and has always rejected fatalism, both in its ancient and more modern versions. She has pointed out that each soul is master of its own destiny, for good or ill: 'and those who have been true to the good will go to eternal life; those who have committed evil, to eternal fire'. I have always been impressed by this awesome capacity which you and I have, which all of us have, a capacity which indeed reveals the nobility of our state. 'So true is it that sin is a voluntary evil, that in no way would it be sin if it did not have its origin in the will. This affirmation is so evident that the few wise men and the many fools who inhabit the earth are agreed upon it.'

Once again I raise my heart in thanksgiving to my God and Lord, because there was nothing to stop him from creating us impeccable, irresistibly drawn towards the good. Nevertheless, 'he judged that his servants would be better if they served him freely'. How great is the love, the mercy of our Father! Whenever I think of his divine extravagance for us his children, I wish I had a thousand tongues, a thousand hearts and more, with which to be constantly praising God the Father, God the Son, and God the Holy Spirit. Just think: the Almighty, who through his Providence rules the whole universe, does not want the forced service of slaves; he prefers to have children who are free. Although we are born proni ad peccatum, inclined to sin, due to the fall of our first parents, he has placed in the soul of each and every one of us a spark of his infinite intelligence, an attraction towards the good, a yearning for everlasting peace. And he brings us to understand that we will attain truth, happiness and freedom if we strive to make this seed of eternal life grow in our hearts.

'"God created man in the beginning and he left him in the power of his own free will" (Sir 15:14). This could not be so unless man had freedom of choice.' We are answerable to God for all the actions we freely perform. There is no room here for anonymity. Each one finds himself face to face with his Lord, and he can decide to live as God's friend or as his enemy. This is the beginning of the path of the interior struggle which is a lifelong undertaking because, as long as we are on this earth, we will never achieve complete freedom.

Moreover, our Christian faith tells us to ensure that everyone enjoys a climate of freedom, the first step for this being to remove any element of insidious compulsion in the manner of presenting the faith. 'If we are brought to Christ by force, we believe without wanting to; this is violence, not freedom. We can enter the Church unwillingly. We can approach the altar unwillingly. We can even receive the Sacrament unwillingly. But we can only believe if we want to.' It is clear also that, when one reaches the use of reason, personal freedom is required to enter the Church, and to correspond to the continual calls which Our Lord makes to us.

The scene from the Gospel continues to unfold: the Pharisees 'sent their disciples with some of those who were of Herod's party, and said: Master…' Note how craftily they call him 'Master'. They pretend to be his admirers and friends, treating him as they would a person from whom they expect to receive instruction. Magister, scimus quia verax es, we know that you are truthful… What infamous guile! Have you ever come across such double-dealing! Take care then how you pass through this world. Don't be over-cautious or distrustful. But you should feel on your shoulders — remembering the image of the Good Shepherd depicted in the catacombs — the weight of the lost sheep, which represents not just a single soul, but the entire Church, the whole of humanity.

If you accept this responsibility with good grace and zest, you will become both daring and prudent in defending and proclaiming God's rights. And then, because of the integrity of your life style, many people will come to regard you as teachers and call you so, even though you have no such ambition, for we have no interest in earthly glory. But, at the same time, don't be surprised if, among the many who approach you, there are some who sidle up to you with no other purposes than to flatter you. I would like you to register deep in your souls those words that you have so often heard from me: we must never let anything, neither slander, nor backbiting, neither human respect, nor the fear of what others may say, and much less the praise of the hypocrites, stand in the way of the fulfilment of our duty.