1. Conversion is a leit motiv in the apostolic evangelization and also in the biblical experience. Let us see some of the most important aspects of this, not forgetting that the fact of conversion usually raises radical interrogations: What is it ? What is it about? Is it possible? Is it necessary? Conversion to what?
2. Conversion to the Gospel, summarized in the Sermon on the Mount, "When Jesus saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him" (Mt 5, 1-3 ). The first thing that catches our attention is that the Gospel of Jesus, proclaimed in the Sermon on the Mount, is not for a few people but for the multitude. It is not for a few pious men who are apart from the real world, but for many people who can transform it. Most especially for the Christian Community that in this Carta Magna finds its own identity. And it is for the world which - with that salt- needs to be preserved from corruption and - with that light- needs to be freed from darkness (5, 13-16 ).
3. The blessed, the fortunate, the happy... and so up to nine times. True happiness can not be found through ways of power, money and strength, but through service, generosity, renunciation of power, humility, forgiveness, peace, fight for justice, Jesus mission (Mt 5, 3-12). Happiness is a formal promise of the Gospel.
4. The word of Jesus, promising the beatitudes, is not only a consolation for the other life but signifies also that the kingdom of God comes to us. All the beatitudes are oriented to the imminent kingdom of God. God likes to be with the ones that need Him, with every one of us in particular. God will console them, will fill them with Himself and will have mercy on them, will call them his children, will give them the earth as inheritance, will show them his face. The beatitudes are not only proclaiming a demand, but they are above all the proclamation of a gift.
5. "Do not think that I have come to abolish the Law and the Prophets" (5,7). The Gospel is percieved as dangerous, subversive. They supect that Jesus came to destroy the Law and Prophets, the very basis of the social and religious identity of Israel. Jesus had to defend himself of this. His Gospel does not mean the destruction of the Law and the Prophets, but their fulfillment and their most profound accomplishment. This is what happens when He proclaims the superiority of man over the sabbath (Mk 2, 23-27), fidelity of the heart (Mt5, 27-28),brotherly sincerity (Mt5, 33-37), the love of the enemies (Mt 5, 38-48).
6. The Gospel of Jesus present a higher ideal than that of the Old Testament. It goes behond the Law and the Prophets. It is the prolongation of the Law of God carried to its final consequences. It is perfection and fulfillment of the Law. The way of the Gospel is this: "You have heard that it was said... but I say to you..."
7. Listening to Jesus’s message, the crowds were astonished (Mt 7,28). Today the astonisment continues. Truly there is not a higher ideal. It answers to the most profound hopes of man and his quenchless thirst for dignity, peace and justice. The Gospel is Good News. Moreover, its fulfillment is announced as grace for those who by themselves cannot even fulfill the Law. With its fulfillment, happiness, peace, blessings spring force from the human heart.
8. In relation to the Decalogue, the moral ideal of the Gospel proclaimed in the Sermon on the Mount is presented as not only ... but. The moral ideal of the Decalogue is not only fulfilled to the limit (Mt5, 18) but also surpassed. In the Sermon on the Mount, Jesus proclaims in a global way the orientation of Christian existence configured by the gift of God and the conversion of man to the justice of the Gospel. A justice that goes behond that of the scribes and pharisees ( 5,20), the tax collectors and non-believers (5,46-47), a justice alike to that of the heavenly Father (5, 45-48).
9. Therefore, not only you shall not have other gods besides me (Dt 5, 7), but shall seek first the Kingdon of God and his righteouness (Mt 6,33). Not only you shall not take a false oath (Dt 5, 11), but shall not swear at all (Mt 5, 33-34) let your "yes" mean "yes", and your "no"mean "no", the sincerity of brotherhood. Not only you shall keep holy the sabbath (Dt 5, 12-15 ), but shall reserve the sabbath for the service of man, (Mk 2, 27), and you shall be nourished with the bread of life (Jn 6, 35-51). Not only you shall honor your father and your mother (Dt 5, 16), but whoever listens to the Word shall be your family (Mk 3, 31 -35). Not only you shall not kill (Dt 5, 21), but you shall love your enemies (Mt 5, 43-46). Not only you shall not commit adultery (Dt 5, 18), nor fornicate (Sir 41,17), nor covet your neighboor´s wife (Dt 5, 212), but you shall be faithful with all your heart (Mt 5, 27-30). Not only you shall not steal (Dt 5, 19) nor desire your neighbors´s possessions (Dt 5, 21), but you shall share your possessions (Lk 19, 8-10). Not only you shall not give false witness against your neighbour (Dt 5, 20) nor tell lies (Pr 12, 22 ), but you will excuse and forgive (Mt 18, 21-22 ) and you will know the truth (Jn 8, 32; Eph 4, 25 ).
10. The evangelization process is carried out on a battle ground, and therefore, with temptation. The spiritual fight is as brutal as human war, Claudel said in referring to his conversion. The conversion draws a line between one word and another, between a way of life and another, between one scale of values and another, between a false god and a living God Jesus Christ. Conversion demands therefore strong rejection
(in fact, to absolutely everything) and offers a total liberation. And all of this is not achieved without struggles and resistances. As Jesus says, the cross marks the line between one situation and another, "Whoever wishes to come after me must deny himself, take up his cross, and follow me" ( Mk 8, 34). To evangelize supposes a process of overcoming resistances. Or, what is the same, of expulsing demons (Mk 1,39).
11. Conversion to the Gospel is carried out wihin a process. It is a follow up process (Mt 4, 18-32; Mk 1, 16-20; Lk 5, 1-11). Inicial conversion is the answer given to the first evangelization. Principal conversion is fruit of a cathecumenal process. The II Vatican Council says, "This step that carries with it a progressive change of feelings and customs, must show itself with all its social consequences and develop little by little during the cathecumenal period" (AG 13). Permanent conversion belongs to the believer, who - despite everything - has to ask forgiveness everyday (Mt 6, 12 ).
12. Above all, conversion to the Gospel is a radical change: you must be reborn, says Jesus to Nicodemus. (Jn 3, 7). This radical change is expressed also in other ways, like a step from thirst to the water of life ( Jn 4), from blindess to light (Jn 9), from death to life (Jn 11).