For our benefit, He was made to bear sin (cf. 2 Cor 5:21), leading the Father to place upon His Son the burden of our transgressions. In the words of Pope Benedict XVI, this act represents a “turning of God against himself” (Deus Caritas Est, 12). God’s love extends even to His adversaries (cf. Mt 5:43-48).

The dialogue that God seeks to establish with each individual through the paschal mystery of His Son is far removed from mere idle talk, reminiscent of the ancient Athenians who “spent their time in nothing except telling or hearing something new” (Acts 17:21). Such trivial conversation, driven by a hollow and superficial curiosity, epitomizes worldliness throughout history; in contemporary times, it can manifest as the inappropriate use of media.

Placing the paschal mystery at the heart of our existence compels us to empathize with the suffering of the crucified Christ, reflected in the countless innocent victims of conflict, assaults on life—from the unborn to the elderly—and various forms of violence. This suffering is also evident in environmental catastrophes, the inequitable distribution of the earth’s resources, human trafficking in all its manifestations, and the insatiable pursuit of profit, which constitutes a form of idolatry.
Today, there remains a pressing need to encourage individuals of goodwill to share their resources through almsgiving with those in dire need, thereby actively contributing to the creation of a better world. Acts of charity enhance our humanity, while hoarding can diminish it, trapping us in our own selfishness. We must also delve deeper and examine the structural dimensions of our economic systems. Therefore, during Lent this year, from March 26 to 28, I have organized a gathering in Assisi with young economists, entrepreneurs, and innovators, aimed at fostering a more equitable and inclusive economy. As the Church’s teachings have frequently emphasized, political engagement is a significant expression of charity (cf. Pius XI, Address to the Italian Federation).

I request the intercession of Mary Most Holy, that our observance of Lent may soften our hearts to respond to God’s invitation for reconciliation with Him. May we focus on the paschal mystery and engage in a genuine and open dialogue with Him. Through this transformation, we will embody what Christ calls His disciples to be: the salt of the earth and the light of the world (cf. Mt 5:13-14).

Examples of Age Differences in Scripture

There are some marriages recorded in Scripture that included spouses with large age gaps. Here are two examples:

Isaac and Rebekah

When Abraham sent his servant to find a wife for his son Isaac, the servant found Rebekah. Isaac was 40 years old when he married Rebekah (Genesis 25:20) and Rebekah was very young, possibly in her early to mid teens. This would have made an age difference of at least 25 years. Yet Scripture presents their marriage in a positive light. They were able to find unity and intimacy despite the age gap (Genesis 24:67).

Boaz and Ruth

When the older, well-established Boaz married the younger widow Ruth, he was pleased to have her as his wife despite the age difference (Ruth 4:13). Ruth honored Boaz and put his need before her own (Ruth 3:10). And Boaz praised Ruth for her noble character (Ruth 3:11). Their conduct toward each other was the priority, rather than their age difference.