1. "Bless you, O Father, Lord of heaven and earth, for you have kept these things hidden from the wise and the learned and revealed them to babes" (Mt 11:25).

We come here, dear brothers, to repeat with Christ the Lord these words, to "bless the Father".

- We come to bless him because of what he revealed, eight centuries ago, to a "Little One", to the Poverello of Assisi;

- the things in heaven and on earth, which the philosophers "had not even dreamed of";

- the things hidden from those who are only humanly "wise", and only humanly "intelligent";

- these "things" the Father, the Lord of heaven and earth, has revealed to Francis and through Francis.

Through Francis of Pietro di Bernardone, that is, the son of a rich merchant of Assisi, who abandoned all the inheritance of his earthly father and married "Lady Poverty", the inheritance of the heavenly Father offered to him in Christ crucified and risen.

The primary purpose of our pilgrimage to Assisi this year is to give glory to God.

In a spirit of veneration, let us also celebrate the Eucharist together, all of us, Pastors of the Church in Italy with the Bishop of Rome, successor of Peter.

2. "Yes, O Father, for it pleased thee" (Mt 11:26).

After eight centuries, relics and memories remain. The whole of Assisi is a living relic and a testimony of man. Of man alone? Of the unusual man alone?

- It is the testimony of a particular delight that the Heavenly Father, through his Only-Begotten Son, had in this man, in this "little one", in the "Poverello", in Francis who - like very few throughout the history of the Church and of humanity - learned from Christ to be meek and humble of heart.

Yes, Father, such was your contentment. So many men come here to follow in the footsteps of your complacency. Today we come, Bishops of Italy.

We have come to close and, at the same time, crown in this Jubilee Year of St Francis of Assisi the work carried out during the entire year of the visit "ad limina Apostolorum" to which the tradition and the law of the Church have invited our episcopate at this time.

3. We find ourselves in the presence of the Saint, who at the same time is the patron saint of Italy, hence the one who, among the many canonised and beatified sons and daughters of this land, unites Italy with the Church in a special way. In fact, the Church's task is to proclaim and realise in every nation that vocation to holiness that we have from the Father in the Holy Spirit through the work of Christ crucified and risen; of this Christ, whose wounds St Francis of Assisi bore in his body: 'For I bear the stigmata of Jesus in my body' (Gal 6:17).

So we stand in his presence and meditate on the words of the Gospel, sentence after sentence:

"Everything has been given to me by my Father; no one knows the Son except the Father, and no one knows the Father except the Son and he to whom the Son wishes to reveal him" (Mt 11:27).

Here, we find ourselves before a man, to whom the Son of God wished to reveal, in a particular measure and with particular abundance, what has been given to him by the Father for all men, for all times. Certainly, Francis was sent with the Gospel of Christ especially in his own time, in the transition from the 12th to the 13th century, in the midst of the Italian Middle Ages, which was a splendid and at the same time difficult period: but every age has retained something of it. However, the Franciscan mission did not end then; it continues to this day.

And here we, Bishops and Pastors of the Church, to whom are entrusted the Gospel and the Church of our times - how apparently splendid, how far removed from the Middle Ages according to the measure of earthly progress! and at the same time how, how difficult! - we Bishops and Pastors of the Church in this same Italy, pray above all for one thing. Let us pray that the same words of our Master, which were fulfilled on Saint Francis, be fulfilled upon us; that we be the sure depositories of the Revelation of the Son! That we be the faithful stewards of what the Father Himself handed down to the Only-Begotten Son, born of the Virgin Mary by the power of the Holy Spirit. That we are stewards of this truth and this love, of this word and this salvation, which all mankind and every man and every nation have in him and from him; for "no one knows the Son except the Father, and no one knows the Father except the Son and he to whom the Son wills to reveal him" (Matthew 11: 27).

Such is the pastoral and apostolic purpose of our pilgrimage today.

4. And behold, Francis seems to address us and speak to us with the accents of Paul the Apostle: "The grace of our Lord Jesus Christ be with your spirit, brothers" (Gal 6:18)!

Thank you, holy Poverello, for these good wishes with which you are receiving us!Looking with the eyes of the spirit

your figure 

and meditating on the words of the letter to the Galatians 

with which today's liturgy speaks to us, 

we wish to learn from you 

this 'belonging to Jesus 

of which your whole life constitutes 

such a perfect example and model. 

"As for me... 

let there be no other boast than in the cross 

of our Lord Jesus Christ, 

through whom the world for me 

was crucified as I for the world" (Gal 6:14).

Let us hear Paul's words, 

which are also, Francis, 

your words. 

Your spirit is expressed in them. 

Jesus Christ has allowed you, 

just as he once 

had allowed that Apostle 

who became a "chosen instrument" (Acts 9:15), 

to "boast", solely and exclusively, 

in the Cross of our Redemption.

In this way you have arrived at the very heart 

of the knowledge of the truth about God 

about the world and man; 

truth that can only be seen 

only with the eyes of love.

Now that we stand before you 

as successors of the Apostles 

sent to the men of our time 

with the same Gospel of the Cross of Christ, 

we ask: teach us, just as the Apostle Paul 

taught you 

to have "no other boast than 

in the Cross of our Lord Jesus Christ".

May each one of us, 

with all the insight of the gift of fear, 

of wisdom and fortitude 

know how to penetrate the truth 

of these words about the Cross 

in which the "new creature" begins, 

about the Cross that constantly brings 

to humanity "peace and mercy".

Through the Cross, God has expressed himself to the end in human history; God who is "rich in mercy" (Eph 2:4). In the Cross, the glory of Love willing to do everything is revealed. Only with the Cross in his hand - like an open book - can man learn to the full about himself and his dignity.

He must finally, fixing his eyes on the Cross, ask himself: 'who am I', man, in the eyes of God, if he pays such a price for me and my love!

"The Cross on Calvary," I wrote in the encyclical "Redemptor Hominis", "by which Jesus Christ - man, son of the Virgin Mary, putative son of Joseph of Nazareth - 'leaves' this world, is at the same time a new manifestation of the eternal fatherhood of God, who in him draws near once again to humanity, to every man, giving him the thrice holy 'Spirit of Truth' (cf. Jn 16:13)... His is love that does not recoil from anything that in Himself demands justice.

And for this reason the Son 

"who had known no sin, 

God treated him as sin for our sake" (2 Cor 5:21; cf. Gal 3:13). 

If he "dealt from sin" 

He who was absolutely 

without any sin, 

he did so to reveal the love 

which is always greater 

than all creation, 

the love that is himself, 

for 'God is love' (1 Jn 4:8, 16)" (John Paul II, Redemptor Hominis, 9).

This is exactly how you looked at things 

you, Francis. 

They called you the "Poor Man of Assisi", 

and you were and remained 

one of the men who gave 

most generously to others. 

You had therefore an enormous wealth, 

a great treasure. 

And the secret of your wealth 

was hidden in the Cross of Christ.

Teach us, 

Bishops and Pastors of the 20th century 

which is drawing to an end, 

to boast similarly in the Cross, 

teach us this wealth in poverty 

and this giving in abundance.

5. The first reading from the book of Sirach recalls the words about the high priest Simon, son of Onias, who "in his life repaired the temple and in his days strengthened the sanctuary" (Sir 50:1).

The liturgy refers these words to Francis of Assisi. He remained in tradition, literature and art as the one who 'repaired the temple... and fortified the sanctuary'. As the one who "caring to prevent the fall of his people, fortified the city against a siege (Sir 50:4).

The reading goes on to speak of Simon, son of Onias, and we relate these words to Francis, son of Peter of Bernardone. We also apply these comparisons to him:

"Like a morning star among the clouds, / like the moon in the days when it is full, / like the sun blazing over the temple of the Most High, / like the shining rainbow among clouds of glory" (Sir 50, 6-7).

6. We gladly borrow these words from the book of Sirach to venerate, after eight hundred years, Francis of Assisi, the patron saint of Italy.

That is why we have all come here, Bishops and Pastors of the Church that is in all of Italy together with the Bishop of Rome, the successor of Peter.

However, the purpose of our pilgrimage is particularly apostolic and pastoral.

When we hear Christ's words about the yoke that is sweet and the burden that is light, (cf. Mt 11:30) we think of our mission as Bishops and pastoral service.

And let us repeat with confidence and joy the words of the Responsorial Psalm: "I said to God: 'You are my Lord, /Without you I have no good. / The Lord is my inheritance and my cup: / in your hands is my life. / I bless the Lord who has given me counsel.... / I always place before me the Lord, / he stands at my right hand, I cannot waver" (Ps 15 [16]).

With joy we have accepted the invitation to come here to Assisi, heard in a certain way in the words of our Lord and Master: "Come to me, all you who labour and are overburdened, and I will give you rest" (Mt 11:28). Let us hope that they will be fulfilled on us all, as well as the further words: "Take my yoke upon you and learn from me, who am meek and humble of heart, and you will find rest for your souls" (Mt 11:29).

So we wish, Christ! Thus we desire! With such a thought we have come to Assisi today. We thank you for the holy "burden" of priesthood and episcopacy. We thank you for Saint Francis, who did not feel worthy to accept priestly ordination. Yet to him you entrusted, in such an exceptional way, your Church.

7. And behold, as we look towards Francis, who "poor and humble, enters richly into heaven, honoured with heavenly hymns" (Cant. ad Evang.), we would still like to apply to him the words of the book of Sirach, which summarise his famous vision so well: "Francis, take care to prevent the fall of your people"!

Francis! As in your life, so also now, repair the temple! Fortify the sanctuary!

For this we pray, we Pastors of the Church, who at the school of the Second Vatican Council have learned anew to surround the Church, Italy and the contemporary world with a common solicitude.

And with our beloved people we repeat:

"The Lord is my inheritance and my cup: / in your hands is my life; / I bless the Lord who has given me counsel;... / I always place before me the Lord'.

Yes, brothers and sisters, always! And so be it.

[Pope John Paul II, homily Assisi 12 March 1982]

“I give you thanks, Father, Lord of heaven and earth, for you have hidden these things from the wise and understanding, and revealed them to babes” (Mt 11:25).

Peace and all good to each and every one of you! With this Franciscan greeting I thank you for being here, in this Square so full of history and faith, to pray together.

Today, I too have come, like countless other pilgrims, to give thanks to the Father for all that he wished to reveal to one of the “little ones” mentioned in today’s Gospel: Francis, the son of a wealthy merchant of Assisi. His encounter with Jesus led him to strip himself of an easy and carefree life in order to espouse “Lady Poverty” and to live as a true son of our heavenly Father. This decision of Saint Francis was a radical way of imitating Christ: he clothed himself anew, putting on Christ, who, though he was rich, became poor in order to make us rich by his poverty (cf. 2 Cor 8:9). In all of Francis’ life, love for the poor and the imitation of Christ in his poverty were inseparably united, like the two sides of the same coin.

What does Saint Francis’s witness tell us today? What does he have to say to us, not merely with words – that is easy enough – but by his life? 

1. The first thing he tells us is this: that being a Christian means having a living relationship with the person of Jesus; it means putting on Christ, being conformed to him.

Where did Francis’s journey to Christ begin? It began with the gaze of the crucified Jesus. With letting Jesus look at us at the very moment that he gives his life for us and draws us to himself. Francis experienced this in a special way in the Church of San Damiano, as he prayed before the cross which I too will have an opportunity to venerate. On that cross, Jesus is depicted not as dead, but alive! Blood is flowing from his wounded hands, feet and side, but that blood speaks of life. Jesus’ eyes are not closed but open, wide open: he looks at us in a way that touches our hearts. The cross does not speak to us about defeat and failure; paradoxically, it speaks to us about a death which is life, a death which gives life, for it speaks to us of love, the love of God incarnate, a love which does not die, but triumphs over evil and death. When we let the crucified Jesus gaze upon us, we are re-created, we become “a new creation”. Everything else starts with this: the experience of transforming grace, the experience of being loved for no merits of our own, in spite of our being sinners. That is why Saint Francis could say with Saint Paul: “Far be it for me to glory except in the cross of our Lord Jesus Christ” (Gal 6:14).

We turn to you, Francis, and we ask you: Teach us to remain before the cross, to let the crucified Christ gaze upon us, to let ourselves be forgiven, and recreated by his love.

2. In today’s Gospel we heard these words: “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and lowly in heart” (Mt 11:28-29).

This is the second witness that Francis gives us: that everyone who follows Christ receives true peace, the peace that Christ alone can give, a peace which the world cannot give. Many people, when they think of Saint Francis, think of peace; very few people however go deeper. What is the peace which Francis received, experienced and lived, and which he passes on to us? It is the peace of Christ, which is born of the greatest love of all, the love of the cross. It is the peace which the Risen Jesus gave to his disciples when he stood in their midst (cf. Jn 20:19-20).

Franciscan peace is not something saccharine. Hardly! That is not the real Saint Francis! Nor is it a kind of pantheistic harmony with forces of the cosmos… That is not Franciscan either! It is not Franciscan, but a notion that some people have invented! The peace of Saint Francis is the peace of Christ, and it is found by those who “take up” their “yoke”, namely, Christ’s commandment: Love one another as I have loved you (cf. Jn 13:34; 15:12). This yoke cannot be borne with arrogance, presumption or pride, but only with meekness and humbleness of heart.

We turn to you, Francis, and we ask you: Teach us to be “instruments of peace”, of that peace which has its source in God, the peace which Jesus has brought us.

3. Francis began the Canticle of the Creatures with these words: “Praised may you be, Most High, All-powerful God, good Lord… by all your creatures (FF, 1820). Love for all creation, for its harmony. Saint Francis of Assisi bears witness to the need to respect all that God has created and as he created it, without manipulating and destroying creation; rather to help it grow, to become more beautiful and more like what God created it to be. And above all, Saint Francis witnesses to respect for everyone, he testifies that each of us is called to protect our neighbour, that the human person is at the centre of creation, at the place where God – our creator – willed that we should be. Not at the mercy of the idols we have created! Harmony and peace! Francis was a man of harmony and peace. From this City of Peace, I repeat with all the strength and the meekness of love: Let us respect creation, let us not be instruments of destruction! Let us respect each human being. May there be an end to armed conflicts which cover the earth with blood; may the clash of arms be silenced; and everywhere may hatred yield to love, injury to pardon, and discord to unity. Let us listen to the cry of all those who are weeping, who are suffering and who are dying because of violence, terrorism or war, in the Holy Land, so dear to Saint Francis, in Syria, throughout the Middle East and everywhere in the world. 

We turn to you, Francis, and we ask you: Obtain for us God’s gift of harmony, peace and respect for creation!

Finally, I cannot forget the fact that today Italy celebrates Saint Francis as her patron saint. I greet all the Italian people, represented by the Head of Government, who is present among us. The traditional offering of oil for the votive lamp, which this year is given by the Region of Umbria, is an expression of this. Let us pray for Italy, that everyone will always work for the common good, and look more to what unites us, rather than what divides us.

I make my own the prayer of Saint Francis for Assisi, for Italy and for the world: “I pray to you, Lord Jesus Christ, Father of mercies: Do not look upon our ingratitude, but always keep in mind the surpassing goodness which you have shown to this City. Grant that it may always be the home of men and women who know you in truth and who glorify your most holy and glorious name, now and for all ages. Amen.” (The Mirror of Perfection, 124: FF, 1824).

[Pope Francis, homily Assisi 4 October 2013]

Why the Announcement, without knots in the throat

(Lk 10:13-16)

Difference between religiosity and Faith is in the Subject, of Life in the Spirit: it’s not we who dispose, set up, new heavens and earth - but the Grace that silently tills and precedes.

That’s why in the Announcement we are not orphans, with so many knots in the throat.

Master himself is not alone. The testimony of even the non disciples is part of the Way of Christ to the Father.

Road that Comes. It is not the established "internal" commitment that builds a more authentic world, with divine traits.

It’s rather the Kingdom - effusive in itself - that gives rise to the path towards the "distant", and activates unthinkable scenarios.

They come to us as a proposal for Peace: openness to a wider Plan, and interhuman justice.

The varied experience, the environment full of surprises of the non followers, generates blooms, of each one - in the discovery of the limit, of their own profound states - for communion.

No elective reserve; no right of pre-emption. Salvation according to the Father, not "in our own way".

Gospel overcomes the peoples barriers and if necessary leaves behind its cradle of mitigating cultures, closed in a cast-in mentality, perhaps intolerant; annoyed with everything.

Whoever in full warning and deliberate consent rejects the Word because the world will no longer be "like before", suddenly finds himself hopeless, without sons, with no possibility of life and expansion.

Without Presence, without the Spirituality of the Covenant - which concatenates every witness to the Son and the Father. And only God can overcome the force of obstacles; internal and external powers.

Only in the torch of divine condition [authentic Source, measure that Christ lives and amazes us] do we learn the meaning of our being, communicate, go.

The inaccessible interrogates, and becomes very close. It annihilates the exclusive ballasts, which remain in vain.

Thus the Proclamation unleashes the Spirit, it opens up unusual doors wide: even a window on the inner world.

Where opposites already have a right to exist. In addition, they call for New Covenant, which teaches to be with sides that do not like.

As such we will investigate and discover: the struggle of blockages, of fears of what we do not want to see outside and inside ourselves, must cease.

The tendencies that we thought should be denied become unpredictable source of other lights and virtues, intimate and in relationships.

Also and above all, the shadows call the Exodus, a new Alliance - where we are absolutely not alone and unilateral, but more complete.

In short, the Mystery that dwells in us goes beyond the snares of convictions, it makes us less divided. Starting from the source of being.

It becomes real, compelling transcendence-immanence; for all. New Life’ Awareness.

«He who listens to you listens to me and he who despises you despises me but he who despises me despises the One who sent me» (v.16).

«The Father in fact does not judge anyone but has given every judgment to the Son so that everyone honors the Son as they honor the Father. Whoever does not honour the Son does not honour the Father who sent him» (Jn 5:22-23).

[Friday 26th wk. in O.T.  October 3, 2025]

Silence and contemplation have a purpose: they serve, in the distractions of daily life, to preserve permanent union with God. This is their purpose: that union with God may always be present in our souls and may transform our entire being. 

Silence and contemplation, characteristic of St Bruno, help us find this profound, continuous union with God in the distractions of every day. Silence and contemplation: speaking is the beautiful vocation of the theologian. This is his mission: in the loquacity of our day and of other times, in the plethora of words, to make the essential words heard. Through words, it means making present the Word, the Word who comes from God, the Word who is God. 

Yet, since we are part of this world with all its words, how can we make the Word present in words other than through a process of purification of our thoughts, which in addition must be above all a process of purification of our words? 

How can we open the world, and first of all ourselves, to the Word without entering into the silence of God from which his Word proceeds? For the purification of our words, hence, also for the purification of the words of the world, we need that silence which becomes contemplation, which introduces us into God's silence and brings us to the point where the Word, the redeeming Word, is born. 

St Thomas Aquinas, with a long tradition, says that in theology God is not the object of which we speak. This is our own normal conception. 

God, in reality, is not the object but the subject of theology. The one who speaks through theology, the speaking subject, must be God himself. And our speech and thoughts must always serve to ensure that what God says, the Word of God, is listened to and finds room in the world. 

Thus, once again we find ourselves invited to this process of forfeiting our own words, this process of purification so that our words may be nothing but the instrument through which God can speak, and hence, that he may truly be the subject and not the object of theology.

[Pope Benedict, homily, 6 October 2006]

“Whoever welcomes Christ welcomes the one who sent him, the Father” (cf. Mt 10:40).

Dear Brothers and Sisters, 

1. Let us give expression to the joy of welcoming Christ. Let us rejoice in the fact that from apostolic times Rome, the capital of the ancient Empire, accepted Christ. Let us sing our joy that the names of the Apostles Peter and Paul are indelibly linked to this City. They came here sent by the Lord. After the Resurrection, Christ said to the Apostles: "As the Father has sent me... receive the Holy Spirit" (Jn. 20: 21-22). 

And so we believe it was the Holy Spirit who directed the steps of Peter, the fisherman of Galilee, and of Paul, the scholar from Tarsus, to this City of Rome. Through their apostolic ministry and, at the end, through their martyrdomthey confirmed the words of their Lord and Master. 

Christ said: "Anyone who does not take his Cross and follow in my footsteps is not worthy of me" (Mt. 10: 38). And here in Rome, Peter did take up the cross on which he gave his life. Christ also said: "Anyone who loses his life for my sake will find it" (Ibid. 10: 39). And so Paul – like Peter – here in Rome, lost his life for the sake of Christ. Sanguis martyrum semen Christianorum (Cf. Tertullian, Apologeticus, 50) – the Church grew strong out of the martyrs’ example. Thus the words of Christ were fulfilled in the Apostles: "Anyone who welcomes you welcomes me; and those who welcome me welcome the one who sent me" (Mt. 10: 40).

7. "Anyone who welcomes an Apostle welcomes Christ" (Cf. Mt. 10: 40). The Apostles, and in particular Peter and Paul, transmitted the Gospel in the form of an awareness of New Life. This is the New Life which springs from the redeeming death of Christ: "we believe that having died with Christ we shall return to life with him: Christ, as we know, having been raised from the dead will never die again. Death has no more power over him... his life now is life with God; and in that way, we too must consider ourselves to be dead to sin but alive for God in Christ Jesus" (Cf. Rom. 6: 8-11).

[Pope John Paul II, homily, 27 June 1993]

Man lives 'within himself the drama of not accepting God's salvation', because he would like 'to be saved in his own way'. And Jesus even weeps for this 'resistance' of man, always offering his mercy and forgiveness. In short, we cannot say, 'Save us, Lord, but in our own way!' Pope Francis pointed out during Mass celebrated on Friday, 3 October, in the chapel of Casa Santa Marta.
In the Gospel passage proposed by the liturgy, Luke (10:13-16) presents Jesus as "seeming a little angry." And "he speaks to these people to make them see reason," saying, "If the wonders that happened among you had happened in the pagan cities, they would have long since repented, wearing sackcloth and ashes. But you have not.' Thus, Jesus traces 'a summary of the entire history of salvation: it is the drama of not wanting to be saved; it is the drama of not accepting God's salvation.' It is as if we were saying, 'Save us, Lord, but in our own way!'
Jesus himself recalls many times "how this people rejected the prophets, stoned those who were sent to them because they were inconvenient." The thought is always the same: "We want salvation, but as we want it! Not as the Lord wants it."
We are faced, the Pope pointed out, with the "tragedy of resistance to being saved." It is "a legacy that we have all received," because "even in our hearts there is this seed of resistance to being saved as the Lord wants to save us."
The context of Luke's Gospel passage sees Jesus "speaking to his disciples who had returned from a mission." And he also says to them: "Whoever listens to you listens to me; whoever rejects you rejects me; and whoever rejects me rejects the one who sent me. Your fathers did the same to the prophets." Once again, it is the idea of wanting to "be saved" in our own way. Certainly, "the Lord saves us in our freedom," the Pope pointed out, adding, however, that "we want to be saved not with freedom, but with our own autonomy: we make the rules."
"This," Francis pointed out, "is the drama of the history of salvation, from the very beginning." It is first and foremost "a drama of the people," because "the people rebel many times, in the desert for example." However, he added, "through trials, the people mature: they become more mature." And so "they recognise Jesus as a great prophet and also say: God has visited his people."
Instead, he continued, "it is precisely the ruling class that closes the doors to the way God wants to save us." In this sense, "we understand Jesus' strong dialogues with the ruling class of his time: they argue, they test him, they set traps for him to see if he falls," because in them there is precisely "resistance to being saved."
Faced with this attitude, Jesus says to them: "But I do not understand you! You are like those children: we played the flute for you and you did not dance; we sang a lament and you did not weep. But what do you want?" The answer is still: "We want to achieve salvation in our own way." So, "this closure" to God's way of working always returns.
Then, "when the Lord goes on," the Pope recalled, "even in the group close to them, doubts begin." John reports this in the sixth chapter of his Gospel, giving voice to those who say of Jesus: "But this man is a bit strange, how can he feed us with his body? But perhaps he is a bit strange." Probably some people were saying these things, Francis said, and even "his disciples began to turn back." So "Jesus looks at the twelve" and says to them, "If you also want to leave..."
There is no doubt, the Pontiff explained, that "these words are harsh: the words of the cross are always harsh." But they are also "the only door to salvation." And "the believing people accept them: they sought Jesus to be healed" and "to hear his words." In fact, they said: "This man speaks with authority. Not like our class, the Pharisees, the doctors of the law, the Sadducees, who spoke a language that no one understood." For them, all salvation lay in the fulfilment of the numerous commandments "that their intellectual and theological fever had created." But "the poor people could not find a way to salvation." Instead, they find it in Jesus.
However, in the end, the Pope said, "they did the same as their fathers: they decided to kill Jesus." The Lord rebukes this way of acting: "Your fathers killed the prophets, but you, to clear your conscience, build them a beautiful monument." So, "they decide to kill Jesus, that is, to do away with him," because, they say, "this man will cause us problems: we do not want this salvation! We want a well-disciplined, secure salvation. We do not want this one!" Consequently, "they also decide to kill Lazarus, because he is a witness to what Jesus brings: life," in that he has "risen from the dead."."With this decision, the ruling class cancels out God's omnipotence," commented the Bishop of Rome, recalling that "today in our prayer at the beginning of Mass, we praised God's omnipotence so well: 'Lord, who reveals your omnipotence, especially in mercy and forgiveness'." The "drama of resistance to salvation" leads to a lack of belief "in mercy and forgiveness" but in sacrifice. And it pushes us to want "everything well organised, everything clear".
It is "a drama," Francis recalled, that "is also within each of us." For this reason, he suggested some questions for an examination of conscience: "How do I want to be saved? In my own way? In the way of a spirituality that is good, that does me good, but that is fixed, has everything clear and there is no risk? Or in the divine way, that is, on the path of Jesus, who always surprises us, who always opens the doors to that mystery of God's omnipotence, which is mercy and forgiveness?"
Jesus, the Pontiff assured us, "when he sees this drama of resistance, even when he sees ours, he weeps." He "wept before Lazarus' tomb; he wept looking at Jerusalem" and saying: "But you who kill the prophets and stone all those who are sent to you, how many times I wanted to gather your children as a hen gathers her chicks under her wings!". And he also weeps "before this drama of not accepting his salvation, as the Father wants it".
Pope Francis therefore invited us to "think that this tragedy is in our hearts," insisting that each of us ask ourselves: "How do I think the path to my salvation is: that of Jesus or another? Am I free to accept salvation, or do I confuse freedom with autonomy and want my own salvation, the one I believe to be right? Do I believe that Jesus is the teacher who teaches us salvation, or do I go everywhere hiring gurus to teach me another way? A safer path, or do I take refuge under the roof of prescriptions and the many commandments made by men? And so I feel safe, and with this — it's a bit hard to say this — security, I buy my salvation that Jesus gives freely, with God's gratuitousness?"
All these questions, which 'will do us good to ask ourselves today', culminate in the Pope's final proposal: 'Do I resist the salvation of Jesus?'.
[Pope Francis, St. Martha, in L'Osservatore Romano, 4 October 2014]

Face to the Person, Father in relationship

Mt 18:1-5.10.(12-14)

The Gospel passage dictates the line of the entire ecclesial discourse of Mt (18:1-35).

The key term in vv.1-5 is «paidìon» - diminutive of «pàis» - which stands for the shop boy, the little one between 9 and 11 years of age, who also at home had to provide immediately, after every command received.

Jesus crushes the ambitions of greatness of his craving disciples, who would like to seize him and put him on a leash.

The model of the Kingdom is not the commander, but the servant; the one who does not act with a common mindset, out of a spirit of self-interest or promotion.

It is not a sin to desire to give meaning to one's life, but there is a reversal: 'greater' is the 'lesser' - he who does not covet pre-eminent places; remains humble in feeling, condition, and position.

The overt importance is a deception: the true “greats” of the church community do not belong to the world of the perfectly installed, who come forward, who know who to lean on, and thus know how to impose themselves.

From v.6 the author speaks of «mikròi»: the voiceless. They are those who have no weight.

These “little ones” are «tiny ones» who have heard of the spirit of communion that exists between sisters and brothers of Faith…

They would like to experience the benefit of this new Way without mortifying pretensions, a solicitous way to recovery...

They try to begin, but sometimes they shy away from it, fatigued by improper situations.

Jesus displaces us: the 'outcasts' are the only ones who make us shout for joy, and they are worth more than the whole flock of habituals (vv.12-14).

The Recall also applies to us: it is precisely in the isolated, lost and seemingly most insignificant people that the flowering of large spontaneous content is particularly lively..

In them lurks the Sap that regenerates the world, and the Newness of God is revealed [who also wants to guide us today in our vocational and social exodus].

In short: fixed ideas condition life and do not allow the inner organism - psychic and spiritual - to feed on transparent (unprejudiced) truths and sincere feelings, which would like to give us breath.

Freeing oneself from the usual ways of going about things, dissolving prejudices and schematic beliefs, would allow one to break the chains that hold back the faculties, opening up other views.

In fact, the solution to the complications that suffocate the soul and the experience of the fullness of being we seek is not external, but inherent in our own question.

In biblical language, the figure of the Angel (v.10) expresses God Himself in dialogue with the personal soul; His Presence in us, in situation - and here our paradoxical fruitfulness.

The Angel is our own eminent and total Self, who knows how to retrieve opposites, who grasps secrets, suggests, guides; he knows our unique versatility, and in this way knows where to go.

Thus, authentic life is shrouded in Mystery, even in the step-by-step.

Our existence is not all in the circle of visible achievements, apparent affirmations, and material, trivial things, more or less at hand.

Life if complete introduces into the Calling by Name that leads to fulfilment and blossoming, opens us to the Relationship that counts.

To internalize and live the message:

Why do you think Jesus speaks of Angels in heaven, and Joy in reference to the one sheep?

[Holy Guardian Angels, October 2]

Face to face, Father in relationship

(Mt 18:1-5.10.12-14)

The Gospel passage dictates the line of the entire ecclesial discourse of Mt (18:1-35). The key term of vv.1-5 is paidìon - diminutive of pàis - which stands for the shop boy, the little boy of about 9-11 years of age, who even at home had to take off after every order received.

Jesus crushes the ambitions of greatness of his covetous apostles, who want to seize him for themselves. Yes, they always tail him, but they do not follow him - on the contrary, they would like to seize him and put him on a leash.

The model of the Kingdom is not the commander, but the servant; the one who does not act with a current mentality, out of a spirit of self-interest or promotion.

It is not a sin to desire to give meaning to one's life, but there is a reversal: greater is the lesser - he who does not covet pre-eminent places, remains humble in feeling, condition and position.

Even in spiritual life, he who wants to get there immediately or does good (not out of gratuitousness but only) to secure future positions, scatters his Pearl. The overt importance is a deception: the true 'greats' of the church community do not belong to the world of the 'best', the perfectly installed in society - the quick-witted who come forward and know how to impose themselves.

From v.6 the author speaks of mikròi: the voiceless. They are those who carry no weight, perhaps those who cannot even get accepted into some exclusive 'spiritual' pressure group or clique.

These 'little ones' are those who sooner or later - despite prior exclusion - find their way to the community of the faithful in Christ. They have heard of the spirit of collaboration, synergy and communion that exists between sisters and brothers of Faith. They would like to experience the benefit of this new way of coexistence without humiliating, recovery-oriented demands...

They try to start, but sometimes they shy away from it. Fatigued by the rigmarole, unable to have a personal relationship with the Lord (because in front of them and on every occasion they find themselves with the usual hedge of managers to whom they should pay duties and submit), often irritated by the empty vanity of those who not infrequently turn out to be unscrupulous and very dangerous people.

Jesus does not go easy on them: the excluded are the only ones who make them shout for joy, and they are worth much more than the whole flock of those included (vv.12-14).

The reminder also applies to us: it is precisely in the isolated, lost and seemingly most insignificant people that the great spontaneous content flourishes.

In them lurks the sap that regenerates the world, and the Newness of God is revealed (who also wants to guide us today in our vocational and social exodus).

Simplicity and upheaval: Rebirth without mortification

It is not a question of finding excuses to justify laziness in the spiritual search and exodus: small, spontaneous and natural - but rich inside - one becomes, lowering oneself (Mt 18:3-4 Greek text) from one's character.

It is the art of making life dense and complex, multifaceted and vast, then simplifying, without dispersing. Often all it takes is to look differently or to look elsewhere, to find a thousand unexpected and self-regenerating outlets.

In fact, the solution to the complications that suffocate the soul and the experience of the fullness of being we seek, is not external, but inherent in our own question. It not infrequently belongs to pre-understandings rather than reality or the tide that comes, which simply wants to drag us into the territory of growth.

We are obnubilated by thoughts. But there is an innate knowledge that watches over our uniqueness and does not intoxicate the soul. There is a secret time and space that inhabits us: they resonate with the Gospels. There is no need to "catch up" with all time.

If we surrender to such a wise instinct, comforted by the Word, the Core of Being will come forth with its primordial energies - recreating the earth like the mythical Child of the World: a little Jesus - within and without us. Thus the disaster of the Coronavirus is also annihilated, and we are resurrected: each in his own way (which is not 'his' in the sense of arbitrariness).

And when, in particular cases, we are able to welcome the happenings as a Call to come out of our cages so that we perceive the elsewhere, we will find an intimate result that unravels and re-launches the personal way and the possibilities of exchanging new, non-stereotypical gifts - without even experiencing the tiredness and subtle dissatisfactions we know.

Projected totally into external problems, we overload our mind and spirit with expectations induced by the (once) in vogue cultural paradigm to which we are accustomed. Thus existence quickly becomes conformist again, stagnant in the usual means and goals, devoid of new peaks, authentic relationships and unimagined vitality.The diktat of the objective induced by the roles we imagined we had acquired exhausts us, and the instituted idea of perfection sterilises the humus - it impoverishes us, putting actual needs in brackets; thus making ways of being prevail, consolidated roles already expressed, drying up relationships (making environments murky again).

Fixed ideas condition life and do not allow the inner organism - psychic and spiritual - to feed on transparent (unprejudiced) truths and sincere feelings, which would like to give us breath.

Freeing ourselves from the usual ways of going about things, from apodictic judgments and convictions, would allow us to break the chains that hold back the luminous and rainbow faculties, as well as the ability to correspond to the unrepeatable vocation, opening up other views.

The 'emptiness' advocated by the Tao resembles only in earshot the 'emptiness' of other (decidedly more depersonalising) Eastern wisdom because the teaching of the Way does not lose the sense of uniqueness and exceptionality of the individual seed. On the contrary, it fully respects its propulsive vocation remaining oneself, not only in spite of - but because of - the obligatory abyss we have experienced.

By minimising, on the other hand, the intentions of re-editing the old maquillage - and all non-epochal conditioning (which does not call us, nor would we like to) - we clear the soul of its ballast. We bring out its exceptional specific weight and unrepeatable character, to lighten it and fill it only with what is needed to activate the new paths that await us.

The slowing down and letting go that Lao Tse advocates does not lead to the insignificant flattening of differences, but to dilating the sacred and natural times of wise action, and appreciating its value.

Stages and goals that do not correspond to us will not provide fulfilment, forcing us to amplify our relationships only to cover the problem with ourselves, or even the couple, group, movement, community and work environment.

While we wish to clothe (and not depose) with a sense of permanence the character of before - a cliché that does not correspond to us - we turn in circles, loading ourselves with outsized expectations and useless stress (which makes no room for the love with which we meet ourselves, things, sisters and brothers, the many events).

Natural Wisdom, even bitter events, and the Bible, remind us that the face... every path, name and rhythm is ours alone. So too is the synthesis: each one is called to write his or her own unrepeatable glad tidings for the benefit of the woman and man of all times (Jn 20:30-31).

Please note: Fraternity is not levelling:

"But there are many other things that Jesus did, which if they were written down one by one, I think that not even the world itself could contain the books that should be written" (Jn 21:25).

That would be Happiness in the new eminent Beauty, from discomfort.

In biblical language, the figure of the Angel (v.10) expresses God Himself in dialogue with the personal soul; His Presence in us, in situation - and here our paradoxical fruitfulness.

The Angel is our own eminent and total Self, who knows how to retrieve opposites, who grasps secrets, suggests, guides; he knows our fruitful versatility, and in this way knows where to go.

In short, authentic life is shrouded in Mystery, even in the step-by-step.

The existence that distinguishes us is not all in the circle of visible achievements, of apparent affirmations, and of material, trivial things, more or less at hand.

Complete Life introduces us into the Calling by Name that leads to fulfilment and blossoming, opens us up to the Relationship that counts.

To internalise and live the message:

Why do you think Jesus speaks of Angels in heaven, and Joy in reference to the one sheep?

Why does Jesus speak of Joy in reference to the one sheep?

Value of imperfect uniqueness

(Mt 18:12-14)

The change of course and destiny of the Kingdom. A God in search of the lost and unequal, to expand our life. Christology of the Pallium, power of caresses, joyful energy (in dissociation).

Says the Tao Tê Ching (x): "Preserve the One by dwelling in the two souls: are you able to keep them apart?"

Even in the spiritual journey, Jesus is careful not to propose a dictated or planned universalism, as if his were an ideal model, "for the purpose of homogenisation" [Fratelli Tutti n.100].

The type of Communion that the Lord proposes to us does not aim at "a one-dimensional uniformity that seeks to eliminate all differences and traditions in a superficial search for unity".

Because "the future is not 'monochromatic' but if we have the courage it is possible to look at it in the variety and diversity of the contributions that each one can make. How much our human family needs to learn to live together in harmony and peace without us all being equal!" [from an Address to Young People in Tokyo, November 2019].Although the piety and hope of the representatives of official religiosity was founded on a structure of human, ethnic, cultural securities and a vision of the Mystery consolidated by a great tradition, Jesus crumbles all predictability.

In the Son, God is revealed no longer as exclusive property, but as the Power of Love that forgives the marginalised and lost: saving and creating, liberating. And through the disciples, he unfolds his Face that recovers, breaks down the usual barriers, calls out to miserable multitudes.

It seems an impossible utopia to realise in concrete terms (today of the health and global crisis), but it is the sense of the handover to the Church, called to become an incessant prod of the Infinite and ferment of an alternative world, for integral human development:

"Let us dream as one humanity, as wayfarers made of the same human flesh, as children of this same earth that hosts us all, each with the richness of his faith or convictions, each with his own voice, all brothers!" [FT No.8].

Through an absurd question (rhetorically formulated) Jesus wants to awaken the conscience of the 'just': there is a counterpart of us that supposes of itself, very dangerous, because it leads to exclusion, to abandonment.

Instead, inexhaustible Love seeks. And it finds the imperfect and restless.

The swamp of stagnant energy that is generated by accentuating boundaries does not make anyone grow: it locks in the usual positions and leaves everyone to make do or lose themselves. Out of self-interested disinterest - that impoverishes everyone.

This causes the creative virtues to fall into despair.

It plunges those outside the circle of the elect - those who had nothing superior - into despair. Indeed, the evangelists portray them as utterly incapable of beaming with human joy at the progress of others.

Calculating, acting and conforming - the fundamentalist or overly sophisticated and disembodied leaders use religion as a weapon.

Instead, God is at the antipodes of the fake sterilised - or disembodied thinking - and seeking one who wanders shakily, easily becomes disoriented, loses his way. 

Sinful yet true, therefore more disposed to genuine Love. This is why the Father is searching for the insufficient.

The person who is so limpid and spontaneous - even if weak - hides his best part and vocational richness precisely behind his apparently detestable sides. Perhaps that he himself does not appreciate.

This is the principle of Redemption that astounds and makes interesting our often distracted paths, conducted by trial and error - in Faith, however, generating self-esteem, credit, fullness and joy.

The commitment of the purifier and the impetus of the reformer are 'trades' that seemingly oppose each other, but are easy... and typical of those who think that the things to be challenged and changed are always outside themselves.

For example, in mechanisms, in general rules, in the legal framework, in worldviews, in formal (or histrionic) aspects instead of the craft of the concrete particular good; and so on.

They seem to be excuses not to look inside oneself and get involved, not to meet one's deepest states in all aspects and not only in the guidelines. And to recover or cheer up individuals who are concretely lost, sad, in all dark and difficult sides.

But God is at the antipodes of sterilised mannerists or fake idealists, and in search of the insufficient: he who wanders and loses his way. Sinful yet true, therefore more disposed to genuine Love.

The transparent and spontaneous person - even if weak - hides his best part and vocational richness precisely behind the apparently detestable aspects (perhaps which he himself does not appreciate).

So let us ask for solutions to the mysterious, unpredictable interpersonal energies that come into play; from within things.

Without interfering with or opposing ideas of the past or future that we do not see. Rather by possessing its soul, its spontaneous drug.

This is the principle of Salvation that astounds and makes interesting our paths [often distracted, led by trial and error] - ultimately generating self-esteem, credit and joy.

The idea that the Most High is a notary or prince of a forum, and makes a clear distinction between righteous and transgressors, is caricature.

After all, a life of the saved is not one's own making, nor is it exclusive possession or private ownership - which turns into duplicity.

It is not the squeamish attitude, nor the cerebral attitude, that unites one to Him. The Father does not blandish suppliant friendships, nor does He have outside interests.

He rejoices with everyone, and it is need that draws Him to us. So let us not be afraid to let Him find us and bring us back (cf. Lk 15:5) to His house, which is our house.

If there is a loss, there will be a finding, and this is not a loss for anyone - except for the envious enemies of freedom (v.10).For the LORD is not pleased with marginalisation, nor does he intend to extinguish the smoking lamp.

Jesus does not come to point the finger at the bad times, but to make up for them, by leveraging intimate involvement. Invincible force of faithfulness.

This is the style of a Church with a Sacred Heart, lovable, elevated and blessed.

[What attracts one to participate and express oneself is to feel understood, restored to full dignity - not condemned].

Carlo Carretto said: 'It is by feeling loved, not criticised, that man begins his journey of transformation'.

As the encyclical Fratelli Tutti emphasises again:

Jesus - our Engine and Motive - "had an open heart, which made the dramas of others its own" (n.84).

And he adds as an example of our great Tradition:

"People can develop certain attitudes which they present as moral values: fortitude, sobriety, industriousness and other virtues. But in order to properly direct the acts [...] we must also consider to what extent they realise a dynamism of openness and union [...] Otherwise we will only have appearances'.

"St Bonaventure explained that the other virtues, without charity, strictly speaking do not fulfil the commandments as God intends them" (n.91).

In sects or one-sidedly inspired groups, human and spiritual riches are deposited in a secluded place, so they grow old and debased.

In the assemblies of the sons, on the other hand, they are shared: they grow and communicate; by multiplying, they green up, for universal benefit.

To internalise and live the message:

What attracts you to the Church? In comparisons with the top of the class, do you feel judged or adequate?

Do you feel the Love that saves, even if you remain uncertain?

I mentioned earlier that today the liturgy invites us to remember the holy archangels Michael, Gabriel and Raphael. Each of them, as we read in the Bible, carried out a particular mission in the history of salvation. Dear brothers and sisters, let us confidently invoke their help, as well as the protection of the Guardian Angels, whose feast we will celebrate in a few days, on 2 October. The invisible presence of these blessed spirits is of great help and comfort to us: they walk at our side and protect us in all circumstances, they defend us from dangers and we can turn to them at any time. Many saints had a relationship of true friendship with the Angels, and there are numerous episodes that testify to their assistance on particular occasions. Angels are sent by God "to serve those who will inherit salvation", as the Letter to the Hebrews (1:14) reminds us, and are therefore of valuable assistance to us on our earthly pilgrimage to the heavenly homeland.

[Pope Benedict, Castel Gandolfo, greeting 29 September 2008]