List of points

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.

You remember the parable of the Good Samaritan? A poor man lies by the roadside, covered with the injuries he has received from thieves who have robbed him of his last penny. A priest of the Old Law passes by, and a little later a Levite. They both continue on their way without bothering to help. 'But a certain Samaritan as he journeyed came upon him, and seeing him, was moved with compassion. And he went up to him and bound up his wounds, pouring on oil and wine. And setting him on his own beast, he brought him to an inn and took care of him.' Note that this is not an example provided by Our Lord for the benefit of just a few select people, since he immediately adds in answer to his questioner, that is to each one of us: 'Go and do the same yourself.'

Therefore, when in our own life or in that of others we notice something that isn't going well, something that requires the spiritual and human help which, as children of God, we can and ought to provide, then a clear sign of prudence is to apply the appropriate remedy by going to the root of the trouble, resolutely, lovingly and sincerely. There is no room here for inhibitions, for it is a great mistake to think that problems can be solved by omissions or procrastination.

Prudence demands that the right medicine be used whenever the situation calls for it. Once the wound has been laid bare, the cure should be applied in full and without palliatives. When you see the slightest symptom that something is wrong, be straightforward and truthful about it, irrespective of whether it involves helping someone else or whether it is your own problem. When such help is needed, we must allow the person who, in the name of God, has the qualifications to carry out the cure, to press in on the infected wound, first from a distance, and then closer and closer until all the pus is squeezed out and the infection eradicated at its source. We must apply these procedures first to ourselves, and then to those whom, for reasons of justice or charity, we are obliged to help: I pray specially that parents, and everyone whose job it is to train and educate, may do this well.

Don't let any hypocritical excuse hold you back: apply the dose in full. But go about it with a motherly hand, with the almost infinite tenderness shown by our own mothers, when they were treating the hurts and injuries, big or little, resulting from our childhood games and falls. When it is better to wait a few hours, by all means do so. But never wait longer than is strictly necessary. Any other approach would imply cowardice or a desire not to inconvenience ourselves, which is very different from prudence. Everyone, especially those of you who have the job of training others, must put aside the fear of getting at the wound to disinfect it.

It could happen that someone might whisper cunningly in the ears of those who have to heal, but are hesitant or unwilling to face up to their obligations: 'Master, we know that you are truthful…' Don't tolerate such ironical praise. Those who don't make the effort to carry out their task diligently are not masters, because they don't teach the true way. Nor are they truthful, since their false prudence leads them to despise or regard as exaggerated the clear guidelines which have been tested a thousand times over by upright conduct, by age, by the science of government, by the knowledge of human weakness, and by the love for each and every sheep of the flock. They are guidelines which impel one to speak up, to intervene, to show concern.

False teachers are afraid of getting to the bottom of things. They get uneasy at the very idea, never mind the obligation, of having to use a painful antidote when circumstances require it. You can be quite sure that in such an attitude there is no prudence: and no piety or good sense either. It reflects instead a timid disposition, a lack of responsibility, foolishness and stupidity. These are the people who will afterwards panic, at the sight of disaster, and try to stop the evil when it is already too late. They forget that the virtue of prudence demands that we find out and pass on in good time the calm advice that comes from maturity, long experience, unhindered vision and unhampered speech.