Benedict XVI's message for Lent 2012 does not mince words. It focuses directly "on the heart of Christian life: charity". In this way he remains faithful to the purpose outlined in his first encyclical "Deus caritas est".

The message has as its motto a brief text from the Letter to the Hebrews: "Let us look to one another for the encouragement of charity and good works" (10:24). And on the center of charity, the Pope highlights its three aspects: "attention to others, reciprocity and holiness staff".

First, attention to others, responsibility towards our brothers and sisters. The letter to the Hebrews invites us, says Benedict XVI, "to fix our gaze on the other, first of all on Jesus, and to be attentive to one another, not to show ourselves to be strangers, indifferent to the fate of our brothers"; but "to make ourselves position of the other"; which means "attention to the good of the other and to all his good".

And this comes from the commandment of love: "The great commandment of love of neighbor demands and urges us to be aware that we have a responsibility towards those who, like me, are creatures and children of God"; and this responsibility concerns us as persons and as Christians.

It is nothing theoretical or purely sentimental: "If we cultivate this view of fraternity, solidarity, justice, mercy and compassion will spring naturally from our hearts". The problem is that, according to Paul VI, today "the world is sick. Its evil lies less in the squandering of resources and in the hoarding by some than in the lack of fraternity among men and among peoples" ( Populorum Progressio).

The present Pope asks us - he has been asking us for a long time - to open our eyes to the needs of others: "Attention to others entails desiring good for them in every aspect: physical, moral and spiritual"; not to remain in the "spiritual anesthesia" that comes from a "hardened heart" and that "leaves us blind to the sufferings of others" (cf. Lk 10:30-32 and Lk 16:19).

Benedict XVI wonders what it is that prevents us today from taking a humane and loving look at our brothers and sisters. He points to two causes: "Often it is material wealth and satiety, but also putting one's own interests and concerns before everything else". For this reason he proposes: "We must never be incapable of 'having mercy' for those who suffer; our things and our problems must never absorb our heart to the point of making us deaf to the cry of the poor". Thus it is understandable, he continues, that Jesus calls blessed those who mourn (Mt 5:4), "that is, those who are able to go out of themselves to be moved by the pain of others."

In addition to being concerned for the suffering and material needs of others, also "the 'taking heed' of our brothers and sisters includes application for their spiritual good". The Pope underlines something that, in his opinion, has been forgotten: "fraternal correction in view of eternal salvation". He understands that such forgetfulness is tantamount to a lack of "spiritual responsibility" towards others. This is taught in the Sacred Scripture and was lived among the first Christians, just as the Church lists it among the spiritual works of mercy: "to correct those who err". And here it is clearly reaffirmed: "In the face of evil, one must not remain silent" out of human respect or out of simple comfort. We must rebuke out of love and mercy, examining ourselves at the same time. To help and to let oneself be helped is a great service "in our world impregnated with individualism".

Second point. This attention to others translates into"the gift of reciprocity", which has its ultimate foundation in the fact that we belong to the same Mystical Body (the Church). "The disciples of the Lord, united to Christ through the Eucharist, live in a communion that binds them to one another as members of one body. This means that the other belongs to me, his life, his salvation, have to do with my life and my salvation."

Consequently, the Pope observes, in both good and evil we are in solidarity. "Both sin and works of charity also have a social dimension." Every Christian must, therefore, rejoice with everyone and ask forgiveness for everyone. And "every Christian can express in concrete concern for the poorest his participation in the one body which is the Church," concretely through almsgiving.

Thirdly and finally, the letter to the Hebrews invites us to "the encouragement of charity and good works", an expression that Benedict XVI translates into the"universal call to holiness". But what is holiness? It is a constant journey in the spiritual life, leading to an ever greater effective love for God and for others.

The opposite is lukewarmness: "Unfortunately, the temptation to lukewarmness is always present, to stifle the Spirit, to refuse to 'trade in the talents' given to us for our good and the good of others (cf. Mt 25:25ff)". Attention to this description of lukewarmness, which is further specified: "We have all received spiritual or material riches useful for the fulfillment of the divine plan, for the good of the Church and salvation staff (cf. Lk 12:21b; 1 Tim 6:18)".

Lukewarmness is, then, that suffocation of the Spirit that produces blindness and deafness for the material or spiritual good of others. In the words of John Paul II, Benedict XVI proposes that we overcome lukewarmness and "aspire to a 'high Degree of Christian life'" (cf. Letter Novo Millennio Ineunte, n. 31). Only in this way will we be able to give the witness of charity that our world needs, a witness reflected in service and good works.

Revelation says that it would be better to be cold or hot, but not lukewarm (cf. Rev. 3:15 and 16). Now we see clearly that lukewarmness is opposed by the responsibility of love.