What is holiness, what does it consist of, where is it recognized, how is it lived? Pope Francis' exhortation Gaudete et exsultate ("Rejoice and be glad") answers these questions in chapter one.

In the text we can highlight four aspects: holiness and ordinary life, the Church as a living framework of holiness, holiness as a vocation -mission statement in Christ, holiness as something essentially open. 

These are aspects that have been in the Gospel from the beginning, that the first Christians lived exemplarily and that the Fathers of the Church clearly emphasized. But they were largely forgotten until the 20th century.

Holiness in ordinary life

First, holiness in ordinary, everyday life. The Pope speaks of "common holiness", of "next door holiness", of "the class average of holiness". None of these expressions is equivalent to a mediocre holiness or a second-rate holiness, because such holiness does not exist. Everyone, even those who do not seem to count socially, are called to holiness. Each one, with the small story of their lives that influence one another, to weave the "true story" of the world.

They are those "modest souls," in the expression of Joseph Malègue, quoted by the Pope. In short, it is a matter of the holiness of daily life, at work, in friendship, in the family and in social relations, which St. Josemaría Escrivá preached tirelessly: "Who thinks," he wrote at the beginning of the 1930s, "that this is the exclusive task of priests and religious? To all, without exception, our Lord said: 'Be perfect, as my heavenly Father is perfect'" (The Way, 291).

Holiness, the Argentine Pope taught, is never a holiness "of dyeing" (impeccable) or "of pretense"; neither is it a perfectionist holiness; but that of those who "even in the midst of imperfections and falls, went ahead and pleased the Lord" (GE 3). Holiness is the fruit of our Baptism. It is the principal work of the Holy Spirit in us, which relies on our partnership, usually through small gestures. At other times it presents greater challenges, or at least a different way of living what we already do (cf. GE 16f). And it always requires new conversions. In this way we come to realize the ordinary in an extraordinary way. 

Holiness "in" the Church

Second, holiness is given and lived in the Church, the family of God. Holiness is not individualistic: "No one is saved alone" (GE 6). Indeed, the Second Vatican Council explains the universal call to holiness (cf. LG 11) in the framework of the holiness of the Church. A holiness that is not tarnished by our defects or sins; because, as Benedict XVI liked to emphasize, the Church is first and foremost God's, it is his work. We must strive not to spoil her face.

In this holy people on the march towards Heaven, we live together, we support one another, we have an experience of fraternity, we move forward in a caravan of solidarity, a holy pilgrimage (cf. Evangelii Gaudium, 87). It is a living tradition that embraces all the countless "witnesses" who have preceded us and all the Christians who will come before us. 

Holiness as a vocation-mission statement in Christ

Thirdly, holiness is a vocation -mission statement in Christ. This "little holiness", as Francis pointed out with reference letter to St. Therese of Lisieux, is part of the great way and the great mission statement of the saints. And at the same time, it is a proper way and staff. "Each saint is a mission statement" (GE 19). "I am a mission statement on this earth, and that is why I am in this world" (Evangelii Gaudium, 273). Each one is called to give, to God and to others, "the best of himself" (GE, 11), at the same time that he participates in the mission statement of the Church.

Now, all this would be utopian and unrealistic if it were not for the fact that holiness is a vocation and mission statement in Christ. This means that we are called to love united to Christ, sharing his own life (the Church is nothing else!), to love with his same love: "to love with the unconditional love of the Lord, because the Risen One shares his powerful life with our fragile lives" (GE 18).

Every saint is a mission statement in Christ. "In the end, holiness is living in union with him the mysteries of his life" (GE 19f), as the Catechism of the Catholic Church explains (cf. nn. 515ff): reliving with him his hidden life, his attention with others, his closeness to the most fragile, and other manifestations of his submission for all. In this sense, "every saint is like a ray of light that comes from the Word of God" (exhortation Verbum Domini, 48). The saint is neither a superman nor a superwoman, but someone who allows himself to be carried and transformed little by little by the grace of God in order to grow in the maturity of Christ. 

Open Holiness

Fourth and last: open holiness. Holiness opens us to God and to others, along paths that in many cases begin far from Jesus Christ or in people who are not incorporated into the Catholic Church. Everywhere God raises signs of his presence, which can even help Christians. Therefore, if it is essential to have a face-to-face relationship staff with God, it is not good to withdraw into oneself, nor to shy away from serving those around us.

Holiness does not take away strength, life or joy; on the contrary, it makes us "more alive, more human. It makes us "more alive, more human". In this project we find our fullness, our true happiness. This is far from the simple hedonistic "well-being" that some people sadly consider as goal for their life.

And so Francis proposes to each one of us: "Do not be afraid to aim higher, to let yourself be loved and liberated by God. Do not be afraid to let yourself be guided by the Holy Spirit. Holiness does not make you less human, because it is the meeting of your weakness with the strength of grace. In the end, as Leo Bloy said, there is only one sadness in life, that of not being holy" (GE 34).