Different concerns, and humanizing action

(Mk 3:1-6)

Doing good and raising the real person - as he is, in his own uniqueness - is the only non-negotiable value; criterion of the whole Gospel.

Even the Torah in its core and sense wanted to be an important means of human, personal, religious pedagogy - not the end.

The norms accompany us willingly, when they facilitate the way to dialogue with the Lord in us and in our brothers and sisters. But the "letter" is cold and unfounded in itself.

Once the Meeting has taken place, priority must be given to God’s Project, solicitous to realize and make us flourish; not to procedures.

In fact, the prescriptions put everyone and always on alert towards the ‘different need’.

For this reason, solidarity and fraternity are placed above any devotional and identity homage, or doctrinal necessity, as well as external observance of worship [if lived by automatons].

The same norms must be understood so that they lead to life ‘with’ and ‘in’ Christ - for the realization and fullness of being.

Otherwise the scrupulous virtue of religion turns into malicious action and vice of faith - which loses the totality of the person (v.4).

In this way, on synagogue day, there is no need to celebrate a restoration that stamps the clock.

Rather, we gather in assembly to better restore women and men to their dignity as sublime beings, to be promoted in an unlimited way.

The Sabbath of the Messiah is not a day of custom’s partiality: it is a time of recovered well-being - of Liberation and Creation, of promotion of the vital energies, according to the original and full Plan of the Father.

In fact, in the place of the habitual rite, where the traditional compressed mentality prevails, Jesus does not go to pray, but to teach and cure.

Not even the paralyzed person had asked for healing - so much it seemed normal to him to be there in that way and not to receive attention or any stimulus; not even the good.

Nevertheless, Love is the core and essence of the Law: even in the precept day, help was allowed by same prescriptions, in case of extreme need or repercussion on others.

Jesus is saying that unlocking the person who cannot do anything good [«arid hand»: vv.1.3] is a matter of life or death, even for the whole community [heal or «annihilate»: v.4].

Observing the Lord’s day means, even for us: strengthening the expressive possibilities of humanity and reintegrating it into a ‘new order’.

In order to fulfil the redemptive 'precept', deviant attitudes must first also be assumed, and saved - like preparatory energies for new arrangements.

We can’t afford further neglect.

The crisis that affects everyone leaks the difference between... unconscious content, and truth; fossilizations and hidden energies; religiosity and Faith - character of life in Christ and in the Spirit.

In its sides of limitation and Completeness, legalism or Liberation, stasis and Rebirth, return to "as always" or Regeneration, formalism and Joy [so on], today discernment becomes more acute.

Having already judged it useless to take advantage of the official religious institution to introduce into it the newness of the Kingdom, in chapter 3 of the Gospel of Mark a new community project is advocated.

In this work, the Lord always starts from the masses abandoned by their shepherds; showing us the way.

[Wednesday 2nd wk. in O.T.  January 22, 2025]

Different solicitations: the humanising action, and the dry action of the misanthropes

(Mk 3:1-6)

Commenting on the Tao Tê Ching (XLVII), Master Ho-shang Kung writes: "The saint knows the great by basing himself on the small, the external by examining the internal".

And he reiterates: 'Without ascending into the heavens or descending into the abyss, the saint knows Heaven and Earth: he knows them with his heart.

Procuring the good and lifting up the real person - as he is, in his uniqueness - is the only non-negotiable value; the criterion of the entire Gospel.

Even the Torah in its core and meaning was meant to be an important means of human, personal, religious pedagogy - not the end.

Norms willingly accompany us, when they facilitate the way to dialogue with the Lord, encountering Him in us and in our brothers and sisters.

But the 'letter' is cold and unmotivated.

Once the encounter has taken place, precedence must be given to God's Project, which is solicitous to fulfil us and allow us to flourish; not to procedures.

In fact, prescriptions put everyone and always on the alert for 'different needs'.

Hence, solidarity and fraternity are placed above any devout and identity-based obsequies, or doctrinal necessities, as well as outward observance of worship [if lived by automatons].

The norms themselves must be understood to lead to life 'with' and 'in' Christ - to fulfilment and fullness of being.

Otherwise the scrupulous virtue of religion turns into malign action and vice of faith - which loses the totality of the person (v.4).

In this way, on the day of the synagogue, one does not celebrate a card-stamping restoration.

Rather, one gathers in assembly to better restore man to his dignity as a sublime being, to be promoted in an unlimited way.

The Sabbath of the Messiah is not the day of customary partialities: gestures and words express the Face of the Father, his solicitude.

It is a time of both Liberation and Creation, of promoting vital energies, according to the original and full Plan.

But in the place of habitual ritual, where the traditional [i.e. à la page] compassionate mentality prevails, Jesus does not go to pray, but to teach and heal.

Not even the paralysed man had asked for healing - so much so that it seemed normal for him to stand there like that and receive no attention, no encouragement; not even good.

Nevertheless, Love is the core and essence of the Law: even on the day of precept, help was allowed by the same prescriptions, in case of extreme need or repercussion on others.

The Lord is saying to [his intimate] church leaders:

To unblock the person who can do no good - "a barren hand" (vv.1.3) - is a matter of life and death, even for the whole community [heal or "annihilate": v.4].

When the wigwams of indifferent, dry religion, and the first-raters of sophisticated, distorted devotion, are provoked, the pious mask disappears.

They become violent even in the face of the good that God works on those who are misguided - and devoted to the worst without even realising it.

The hand [action] to be healed remains first and foremost that of the one-sided mummies to whom the strong teaching of the episode is addressed.

Observing the day of the Lord means, for us too: enhancing man's expressive possibilities and reintegrating him into a 'new order'.

This by clearing the environment prone to sectarianism [or ideologism] of old and new owls who intend to save appearances in order to maintain power, fake doctrinal prestige, subservience of consciences.

But in order to fulfil the redemptive 'precept', deviant attitudes must first also be assumed, and saved - like preparatory energies for new arrangements.

Master Ho-shang again: 'When those at the top love the Way, those at the bottom love virtue; when those at the top love war, those at the bottom love strength'.

The plagiarism agencies of some particular 'churches' that want souls locked into relationships of domination would gladly plan to keep the sick in their dependent state.

For some perverse mechanisms of pastoral care and mass catechesis, the fearful and insecure must remain anonymous; even in the time of the synodal journey.

The voiceless are always useful, so that the well-introduced can continue to float about the world - with their unchanged foibles or theories.

For pious, moralistic, or partisan interests [this one private and glamorous, i.e. full of legalistic pitfalls] would gladly leave them uncertain and unaware, or worse - even if Jesus himself showed up to set them free.

We can no longer afford this.

We can no longer condone neglect: the current jolt of the global crisis is accelerating the fall of masks, of swampy or histrionic attitudes; and of symbolic practices for their own sake. 

The emergence that invests everyone makes one better understand the difference between unconscious content and truth, sedentary fossilisation and hidden energies; religiosity and Faith - the discriminator of life in Christ and in the Spirit.

In its sides of limitation and Wholeness, legalism and Liberation, stasis and Rebirth, return to as always or Regeneration, formalism and Gladness, discernment becomes more acute today.

Having already judged it useless to take advantage of the official religious institution to introduce into it the novelty of the Kingdom, in Chapter 3 of the Gospel of Mark a new community project is advocated.

The Master wants to guide people from all walks of life to feel and live deeply their own and others' human dimension, marked by the paradoxically fruitful experience of fallibility.

Only when they internalise its meaning and live in this way will authorities and believers truly experience compassion for the limitations of the flesh - a characteristic understanding of being 'human'.

In this work, the Lord always starts with the masses abandoned by their shepherds.

Genuine incipit comes from the insignificant people who are disengaged from the authorities of the religious-political fabric, and from the official lines of dynastic succession.

To internalise and live the message:

When have you noticed virtues of religion converted into vices of faith?

What do you mean by Salvation secured by the Kingdom of God?

Theology and symbolism of the Hand:

"Let us therefore reflect again on the signs in which the Sacrament has been given to us. At the centre is the very ancient gesture of the laying on of hands, with which He took possession of me, saying: 'You belong to me'. But with this He also said: 'You are under the protection of my hands. You are under the protection of my heart. You are kept in the hollow of my hands and just so you stand in the vastness of my love. Stay in the space of my hands and give me yours'.

Let us remember then that our hands have been anointed with oil, which is the sign of the Holy Spirit and his power. Why the hands? Man's hand is the instrument of his action, it is the symbol of his ability to face the world, in fact to "take it in hand". The Lord has laid his hands on us and now wants our hands to become his hands in the world. He wants them no longer to be instruments to take things, men, the world for us, to reduce it to our possession, but instead to transmit his divine touch, placing themselves at the service of his love. He wants them to be instruments of service and thus an expression of the mission of the whole person who stands as a guarantor of Him and brings Him to men. If man's hands symbolically represent his faculties and, generally, technique as the power to dispose of the world, then the anointed hands must be a sign of his capacity to give, of his creativity in shaping the world with love - and for this, of course, we need the Holy Spirit. In the Old Testament, anointing is a sign of the assumption of service: the king, the prophet, the priest does and gives more than he gives himself. In a way, he is dispossessed of himself in service, in which he makes himself available to one greater than himself. If Jesus presents himself today in the Gospel as the Anointed One of God, the Christ, then this means precisely that he acts on the Father's mission and in unity with the Holy Spirit and that, in this way, he gives the world a new kingship, a new priesthood, a new way of being a prophet, who does not seek himself, but lives for him in whose sight the world was created. Let us place our hands today once again at his disposal and pray to him to take us by the hand again and to guide us".

[Pope Benedict, Chrism homily 13 April 2006].

Dear Brothers and Sisters,

On the journey we are making under St Paul's guidance, let us now reflect on a topic at the centre of the controversies of the century of the Reformation: the question of justification. How does man become just in God's eyes? When Paul met the Risen One on the road to Damascus he was an accomplished man; irreproachable according to the justice deriving from the Law (cf. Phil 3: 6), Paul surpassed many of his contemporaries in the observance of the Mosaic Law and zealously upheld the traditions of his fathers (cf. Gal 1: 14). The illumination of Damascus radically changed his life; he began to consider all merits acquired in an impeccable religious career as "refuse", in comparison with the sublimity of knowing Jesus Christ (cf. Phil 3: 8). The Letter to the Philippians offers us a moving testimony of Paul's transition from a justice founded on the Law and acquired by his observance of the required actions, to a justice based on faith in Christ. He had understood that what until then had seemed to him to be a gain, before God was, in fact, a loss; and thus he had decided to stake his whole existence on Jesus Christ (cf. Phil 3: 7). The treasure hidden in the field and the precious pearl for whose purchase all was to be invested were no longer in function of the Law, but Jesus Christ, his Lord.

The relationship between Paul and the Risen One became so deep as to induce him to maintain that Christ was no longer solely his life but also his very living, to the point that to be able to reach him death became a gain (cf. Phil 1: 21). This is not to say he despised life, but that he realized that for him at this point there was no other purpose in life and thus he had no other desire than to reach Christ as in an athletics competition to remain with him for ever. The Risen Christ had become the beginning and the end of his existence, the cause and the goal of his race. It was only his concern for the development in faith of those he had evangelized and his anxiety for all of the Churches he founded (cf. 2 Cor 11: 28) that induced him to slow down in his race towards his one Lord, to wait for his disciples so they might run with him towards the goal. Although from a perspective of moral integrity he had nothing to reproach himself in his former observance of the Law, once Christ had reached him he preferred not to make judgments on himself (cf. 1 Cor 4: 3-4). Instead he limited himself to resolving to press on, to make his own the One who had made him his own (cf. Phil 3: 12).

It is precisely because of this personal experience of relationship with Jesus Christ that Paul henceforth places at the centre of his Gospel an irreducible opposition between the two alternative paths to justice: one built on the works of the Law, the other founded on the grace of faith in Christ. The alternative between justice by means of works of the Law and that by faith in Christ thus became one of the dominant themes that run through his Letters: "We ourselves, who are Jews by birth and not Gentile sinners, yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus in order to be justified by faith in Christ, and not by works of the law; because by works of the law no one will be justified" (Gal 2: 15-16). And to the Christians of Rome he reasserts that "all have sinned and fall short of the glory of God, they are now justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rm 3: 23-24). And he adds "we hold that a man is justified by faith apart from works of the law" (ibid., v. 28). At this point Luther translated: "justified by faith alone". I shall return to this point at the end of the Catechesis. First, we must explain what is this "Law" from which we are freed and what are those "works of the Law" that do not justify. The opinion that was to recur systematically in history already existed in the community at Corinth. This opinion consisted in thinking that it was a question of moral law and that the Christian freedom thus consisted in the liberation from ethics. Thus in Corinth the term "πάντα μοι έξεστιν" (I can do what I like) was widespread. It is obvious that this interpretation is wrong: Christian freedom is not libertinism; the liberation of which St Paul spoke is not liberation from good works.

So what does the Law from which we are liberated and which does not save mean? For St Paul, as for all his contemporaries, the word "Law" meant the Torah in its totality, that is, the five books of Moses. The Torah, in the Pharisaic interpretation, that which Paul had studied and made his own, was a complex set of conduct codes that ranged from the ethical nucleus to observances of rites and worship and that essentially determined the identity of the just person. In particular, these included circumcision, observances concerning pure food and ritual purity in general, the rules regarding the observance of the Sabbath, etc. codes of conduct that also appear frequently in the debates between Jesus and his contemporaries. All of these observances that express a social, cultural and religious identity had become uniquely important in the time of Hellenistic culture, starting from the third century B.C. This culture which had become the universal culture of that time and was a seemingly rational culture; a polytheistic culture, seemingly tolerant constituted a strong pressure for cultural uniformity and thus threatened the identity of Israel, which was politically constrained to enter into this common identity of the Hellenistic culture. This resulted in the loss of its own identity, hence also the loss of the precious heritage of the faith of the Fathers, of the faith in the one God and in the promises of God.

Against this cultural pressure, which not only threatened the Israelite identity but also the faith in the one God and in his promises, it was necessary to create a wall of distinction, a shield of defence to protect the precious heritage of the faith; this wall consisted precisely in the Judaic observances and prescriptions. Paul, who had learned these observances in their role of defending God's gift, of the inheritance of faith in one God alone, saw this identity threatened by the freedom of the Christians this is why he persecuted them. At the moment of his encounter with the Risen One he understood that with Christ's Resurrection the situation had changed radically. With Christ, the God of Israel, the one true God, became the God of all peoples. The wall as he says in his Letter to the Ephesians between Israel and the Gentiles, was no longer necessary: it is Christ who protects us from polytheism and all of its deviations; it is Christ who unites us with and in the one God; it is Christ who guarantees our true identity within the diversity of cultures. The wall is no longer necessary; our common identity within the diversity of cultures is Christ, and it is he who makes us just. Being just simply means being with Christ and in Christ. And this suffices. Further observances are no longer necessary. For this reason Luther's phrase: "faith alone" is true, if it is not opposed to faith in charity, in love. Faith is looking at Christ, entrusting oneself to Christ, being united to Christ, conformed to Christ, to his life. And the form, the life of Christ, is love; hence to believe is to conform to Christ and to enter into his love. So it is that in the Letter to the Galatians in which he primarily developed his teaching on justification St Paul speaks of faith that works through love (cf. Gal 5: 14).

Paul knows that in the twofold love of God and neighbour the whole of the Law is present and carried out. Thus in communion with Christ, in a faith that creates charity, the entire Law is fulfilled. We become just by entering into communion with Christ who is Love. We shall see the same thing in the Gospel next Sunday, the Solemnity of Christ the King. It is the Gospel of the judge whose sole criterion is love. What he asks is only this: Did you visit me when I was sick? When I was in prison? Did you give me food to eat when I was hungry, did you clothe me when I was naked? And thus justice is decided in charity. Thus, at the end of this Gospel we can almost say: love alone, charity alone. But there is no contradiction between this Gospel and St Paul. It is the same vision, according to which communion with Christ, faith in Christ, creates charity. And charity is the fulfilment of communion with Christ. Thus, we are just by being united with him and in no other way.

At the end, we can only pray the Lord that he help us to believe; really believe. Believing thus becomes life, unity with Christ, the transformation of our life. And thus, transformed by his love, by the love of God and neighbour, we can truly be just in God's eyes.

[Pope Benedict, General Audience 19 November 2008]

Jesus of Nazareth, the Babe wailing in the manger of Bethlehem, is the eternal Word of God who became incarnate out of love for mankind ( Jn 1:14). This is the great truth to which the Christian adheres with deep faith. With the faith of Mary Most Holy who, in the glory of her intact virginity, conceived and begot the Son of God made man. With the faith of St Joseph who guarded and protected him with immense dedication of love. With the faith of the shepherds who immediately rushed to the grotto of the nativity. With the faith of the Magi who glimpsed him in the sign of the star and, after a long search, were able to contemplate and adore him in the arms of the Virgin Mother.

May the New Year be lived by all under the sign of this great inner joy, fruit of the certainty that God so loved the world that he gave his only Son so that whoever believes in him shall not perish but have eternal life.

This is my wish for all of you who are present at this first General Audience of 1981 and for all your loved ones.

1. What is the meaning of the statement: "The flesh ... has desires contrary to the Spirit, and the Spirit has desires contrary to the flesh"? (Gal 5:17) This question seems important, indeed fundamental in the context of our reflections on purity of heart, of which the Gospel speaks. However, the author of the letter to the Galatians opens up even wider horizons before us in this regard. In this opposition of the "flesh" to the Spirit (Spirit of God), and of life "according to the flesh" to life "according to the Spirit" is contained the Pauline theology concerning justification, that is, the expression of faith in the anthropological and ethical realism of the redemption accomplished by Christ, which Paul, in the context already known to us, also calls "redemption of the body". According to the Epistle to the Romans (Rom 8:23), the "redemption of the body" also has a "cosmic" dimension (referring to the whole of creation), but at the centre of it is man: man constituted in the personal unity of spirit and body. And it is precisely in this man, in his "heart", and consequently in all his behaviour, that Christ's redemption bears fruit, thanks to those forces of the Spirit that bring about "justification", i.e. make righteousness "abound" in man as is inculcated in the Sermon on the Mount: Matthew (Matt 5:20), i.e. "abound" to the extent that God Himself willed and that He expects.

2. It is significant that Paul, speaking of the "works of the flesh" (cf. Gal 5:11-21), mentions not only "fornication, uncleanness, libertinism ... drunkenness, orgies" - thus, everything that, according to an objective understanding, has the character of "carnal sins" and sensual enjoyment connected with the flesh - but he also mentions other sins, to which we would not be inclined to attribute a "carnal" and "sensual" character: "idolatry, witchcraft, enmities, discord, jealousy, dissensions, divisions, factions, envy..." (Gal 5:20-21). According to our anthropological (and ethical) categories, we would be inclined rather to call all the 'works' listed here 'sins of the human spirit' than sins of the 'flesh'. Not without reason would we rather see in them the effects of the 'lust of the eyes' or the 'pride of life' than the effects of the 'lust of the flesh'. However, Paul qualifies them all as "works of the flesh". This is only to be understood against the background of the broader (in a certain sense metonymic) meaning that the term "flesh" takes on in the Pauline letters, contrasted not only and not so much with the human "spirit" as with the Holy Spirit working in the soul (spirit) of man.

3. There is, therefore, a significant analogy between what Paul defines as "works of the flesh" and the words with which Christ explains to his disciples what he had earlier told the Pharisees about ritual "purity" and "impurity" (cf. Mt 15:2-20). According to Christ's words, true "purity" (as well as "impurity") in the moral sense lies in the "heart" and comes "from the human heart". As 'impure works' in the same sense, not only 'adulteries' and 'prostitutions' are defined, thus 'sins of the flesh' in the strict sense, but also 'evil intentions ... theft, false witness, blasphemy'. Christ, as we have already seen, uses here the general as well as the specific meaning of "impurity" (and thus indirectly also of "purity"). St Paul expresses himself in a similar way: the works "of the flesh" are understood in the Pauline text in both a general and specific sense. All sins are an expression of 'life according to the flesh', which is in contrast to 'life according to the Spirit'. What, in accordance with our (moreover partially justified) linguistic convention, is regarded as the 'sin of the flesh', in Paul's list is one of the many manifestations (or species) of what he calls 'works of the flesh', and, in this sense, one of the symptoms, i.e. the actualisations of life 'according to the flesh' and not 'according to the Spirit'.

4. Paul's words to the Romans: "So then, brethren, we are debtors, but not to the flesh to live according to the flesh; for if ye live according to the flesh, ye shall die; but if by the help of the Spirit ye put to death the works of the body, ye shall live" (Rom 8:12-13), introduce us once again into the rich and differentiated sphere of meanings, which the terms "body" and "spirit" have for him. However, the ultimate meaning of that statement is parentic, exhortative, and therefore valid for the evangelical ethos. Paul, when he speaks of the need to put to death the works of the body with the help of the Spirit, expresses precisely what Christ spoke of in the Sermon on the Mount, appealing to the human heart and exhorting it to overcome desires, even those expressed in the man's 'gaze' directed towards the woman in order to satisfy the lust of the flesh. Such overcoming, i.e., as Paul writes, the "putting to death the works of the body with the help of the Spirit", is an indispensable condition of "life according to the Spirit", i.e. the "life" that is the antithesis of the "death" spoken of in the same context. Life 'according to the flesh' in fact brings forth 'death', i.e. it entails the 'death' of the Spirit as its effect.

Thus, the term 'death' does not only mean bodily death, but also sin, which moral theology would call mortal. In the Epistles to the Romans and Galatians, the Apostle continually broadens the horizon of 'sin-death', both towards the 'beginning' of human history and towards its end. And therefore, after listing the multiform "works of the flesh", he states that "he who does them will not inherit the kingdom of God" ( Gal 5:21). Elsewhere he will write with similar firmness: "Know this, no fornicator, or unclean, or miser - which is the stuff of idolaters - shall have any share in the kingdom of Christ and of God" ( Eph 5:5). Here too, the works that exclude from having "a share in the kingdom of Christ and God" - i.e. the "works of the flesh" - are listed as an example and with general value, although in first place here are the sins against "purity" in the specific sense (cf. Eph 5:3-7).

5. To complete the picture of the opposition between the "body" and the "fruit of the Spirit" it must be observed that in everything that is the manifestation of life and conduct according to the Spirit, Paul sees at the same time the manifestation of that freedom, by which Christ "has set us free" (Gal 5:1). Thus he writes: "For you, brethren, have been called to freedom. Provided that this freedom does not become a pretext for living according to the flesh, but through charity be of service to one another. For the whole law finds its fullness in one precept: you shall love your neighbour as yourself" (Gal 5:13-14). As we have already noted above, the opposition "body-Spirit", life "according to the flesh", life "according to the Spirit", deeply permeates all Pauline doctrine on justification. The Apostle to the Gentiles, with exceptional force of conviction, proclaims that man's justification is accomplished in Christ and through Christ. Man achieves justification in "faith working through charity" (Gal 5:6), and not only through the observance of the individual prescriptions of the Old Testament Law (in particular, circumcision). Justification therefore comes 'from the Spirit' (of God) and not 'from the flesh'. He therefore exhorts the recipients of his letter to free themselves from the erroneous "carnal" conception of justification, in order to follow the true one, that is, the "spiritual" one; in this sense, he exhorts them to consider themselves free from the Law, and even more to be free of the freedom for which Christ "has set us free".

Thus, therefore, following the Apostle's thought, we must consider and above all realise evangelical purity, that is, purity of heart, according to the measure of that freedom for which Christ "has set us free".

[Pope John Paul II, General Audience 7 January 1981]

On our journey to better understand Saint Paul’s teaching, today we will encounter a difficult but important topic: justification. What is justification? We, who were sinners, have become just. Who justified us? This process of change is justification. We, before God, are just. It is true, we have our personal sins. But fundamentally, we are just. This is justification. There has been a lot of discussion on this topic, to find the interpretation that best corresponds to the Apostle’s thought and, as often happens, these discussions even ended up in contradicting positions. In the Letter to the Galatians, just as in the Letter to the Romans, Paul insists on the fact that justification comes through faith in Christ. “But, Father, I am just because I keep to all the Commandments!” Yes, but justification does not come from that. It comes before that. Someone justified you, someone made you just before God. “Yes, but I am a sinner!” Yes, you are justified, but a sinner. But fundamentally, you are just. Who justified you? Jesus Christ. This is justification.

What is hidden behind the word “justification” that is so decisive for the faith? It is not easy to arrive at an exhaustive definition, but taking Paul’s thought as a whole, we can simply say that justification is the consequence of “God’s merciful initiative of offering forgiveness” (Catechism of the Catholic Church, n. 1990). And this is our God, so very good, merciful, patient, full of mercy, who continually grants pardon, continually. He forgives, and justification is God who forgives everyone first in Christ. God’s mercy grants forgiveness. In fact, God, through Jesus’ death — and we have to underscore this: through Jesus’ death —  destroyed sin and definitively granted us his pardon and salvation. Thus justified, sinners are welcomed by God and reconciled with him. It is like a return to the original relationship between the Creator and the creature, before the disobedience of sin intervened. The justification wrought by God, therefore, allows us to recuperate the innocence lost through sin. How does justification happen? Responding to this question means discovering another novelty in Saint Paul’s teaching: that justification comes through grace. Only through grace: we are justified because of pure grace. “But can I not go to the judge and pay so that he can justify me, like some people do”? No. You cannot pay for this. Someone paid for all of us: Christ. And from Christ, who died for us, comes that grace that the Father gives to everyone: Justification comes through grace.

The Apostle is always mindful of the experience that changed his life: his meeting with the Risen Jesus on the way to Damascus. Paul had been a proud, religious and zealous man, convinced that justification consisted in the scrupulous observance of the precepts of the law. Now, however, he has been conquered by Christ, and faith in Him has completely transformed him, allowing him to discover a truth that had been hidden: we do not become just through our own effort, no, it is not us, but it is Christ, with his grace, who makes us just. So, Paul was willing to renounce everything that  had made him rich before, in order to be fully aware of the mystery of Jesus (cf. Ph 3:7), because he had discovered that only God’s grace had saved him. We have been justified, we have been saved, through pure grace, not because of our own merits. And this gives us great trust. We are sinners, yes; but we live our lives with this grace of God that justifies us each time we ask forgiveness. But he does not justify us in that moment: we have already been justified, but he comes to forgive us again.

 For the Apostle, faith has an all-encompassing value. It touches every moment and every aspect of a believer’s life: from baptism to our departure from this world, everything is informed by faith in the death and resurrection of Jesus who gives salvation. Justification through faith underlines the priority of the grace that God offers without distinction to those who believe in his son.

We must not, however, conclude that, for Paul, the Mosaic Law had lost its value; rather, it remains an irrevocable gift from God. It is, the Apostle writes, “holy” (Rm 7:12). Even for our spiritual life, observing the Commandments is essential. But  here too, we cannot count on our efforts: the grace of God that we receive in Christ is fundamental. That grace that comes from the justification given to us by Christ who already paid for us. From him, we receive that gratuitous love that allows us, in our turn, to love in concrete ways.

In this context, it is good to recall the teaching of the Apostle James, who wrote: “You see that a man is justified by works and not by faith alone”. It seems to be the contrary, but it is not the contrary. “For as the body apart from the spirit is dead, so faith apart from works is dead” (Jas 2:24, 26). If justification does not bear fruit with our works, then it will just remain there, buried, as if dead. It is there, but we must activate it with our works. This is how James’ words complement Paul’s teaching. For both, therefore, the response of faith demands that we be active in our love for God and in our love of neighbour. Why “active in that love”? Because that love saved all of us, it freely justified us, gratis!

Justification incorporates us into the long history of salvation that demonstrates God’s justice: faced with our continual falls and inadequacies, he did not give up, but wanted to make us just and he did so through grace, through the gift of Jesus Christ, of his death and resurrection. Sometimes I have said, how God acts, what his style is. And I said it with three words: God’s style is nearness, compassion and tenderness. He always draws near to us, is compassionate and tender. And justification is precisely  God’s greatest nearness with us, men and women, God’s greatest compassion for us men and women, the Father’s greatest tenderness. Justification is this gift of Christ,  the death and resurrection of Christ that makes us free. “But, Father, I am a sinner, I have robbed…” Yes. But fundamentally, you are just. Allow Christ to effect that justification. We are not  fundamentally condemned  no, we are just. Allow me to say, we are saints,  fundamentally. But then, by our actions, we become sinners. But, fundamentally, we are saints: let us allow Christ’s grace to come and this justice, this justification will give us the strength to progress. Thus, the light of faith allows us to recognize how infinite God’s mercy is, his grace that works for our good. But that same light also makes us see the responsibility that has been entrusted to us to cooperate with God in his work of salvation. The power of grace needs to be coupled with our works of mercy which we are called to live to bear witness to how tremendous  God’s love is. Let us move ahead with this trust: we have all been justified, we are just in Christ. We must effect that justice with our works.

[Pope Francis, General Audience 29 September 2021]

Incarnation, or the spiritual module without humanity

(Mk 2:23-28)

On the way of conversion, conflicts of conscience are not parentheses or accidents of the path, but crucial nodes.

The genuineness of believing then generates implicative force and new expressive abilities.

According to ordinary religious evaluations, the legislation was worth more than hunger...

To be honest, the observance of the Sabbath had become a central law not because of theological subtleties, but because in the period of the Exile the weekly rest had allowed to gather, share hopes, encourage each other, maintain the identity of the people.

But legalism ended up stifling the spirit of the day of worship, once a sign of a freedom at the service of faith and man, both of which cannot be enslaved.

Thus where Jesus arrives, every empty spiritual module of humanity crumbles, and the Incarnation takes hold: the place where God and man seriously ‘rest’ [other than the saturday!].

In the parallel passage of Mt (12:1-8), Jesus' response is more articulated and complete:

On Jewish Sabbath, priests had many more sacred and preparation engagements, slaughter and reordering of the Sanctuary, than the other days of the week, and the Torah obliged them... it happens to us too.

Again in Mt, the Lord quotes a famous phrase from the prophet Hosea - a man of raw experience, but who well defines the peak of intimacy with God: an authentic rite is to realize the hopes of our neighbour and to have the heart in the needs of others.

Christ emphasizes the poverty of every legalistic and hypocritical attachment in the mode of conceiving relations with the Father.

The sign of the Covenant with God, and Encounter (authentic sanctification) is adherence that continues in the plot of the days and in his active Person - not a ridiculous idolatry of observances or cultic parentheses.

Facts and rites celebrate love; and the sincere fulfilment does not follow the pedantic "as we should be", but expresses a Liberation of the person.

The biblical episode that Jesus quotes could perhaps appear not entirely pertinent to the theoretical question: his disciples did not seem to be kings or even priests.

Instead, in the new time that’s urgent, yes: ‘sovereigns’ of one’s life by Gift and Call, as well as ‘mediators’ [of divine blessings on humanity] - and also Prophets.

The lovable God establishes with us a dialogue and a friendship that invites, gives impetus, transmits taste for doing.

It’s the result of a messianic conscience as «Son of man» (v.28): transmissible to us, his brothers and friends - very united to him by Faith.

For this reason [after the call of the disciples and the first healings, then the vocation of Levi and the controversy about fasting] the Lord presents himself to the Pharisees in the royal stunt double of David, who is about to conquer the ‘kingdom’ even with a small handful of followers.

In the time of the global crisis that affects the future (and still tries to calculate it by directing it a priori, according to selective interests) the challenge is more open than ever.

To internalize and live the message:

How did you perceive that you were reliving Christ in the fluency of the norms?

[Tuesday 2nd wk. in O.T.  January 21, 2025]

Incarnation for the sake of self and the world, or the spiritual form empty of humanity

(Mk 2:23-28)

On the path to conversion, conflicts of conscience are not parentheses or accidents of the way, but crucial nodes.

The genuineness of belief then generates implicative force and new expressive capacities.

The alternative is between Intimacy and the practice of Faith, or religion that condemns blameless people (Mt 12:7):

According to ordinary religious assessments, regulation was worth more than hunger....

Yes, there is much to dialogue, simply, but little to discuss: God's experience in life overturns the ideas developed by experts.

To be fair, Sabbath observance had become a central law, not because of theological niceties, but because in the period of the Exile, weekly rest had made it possible to come together, to share hopes, to encourage one another, to maintain identity as a people.

But legalism ended up stifling the spirit of the day of worship, once a sign of a freedom at the service of faith and man, both of which could not be enslaved.

So where Jesus arrives, every spiritual module empty of humanity crumbles, and the Incarnation takes hold: the place where God and man 'rest' in earnest (other than the Sabbath!).

The litmus test of the bursting of the new kingdom is the igniting of contrasts with leaders, managers, court intellectuals and executives!

They built their prestige on a patchwork of false teachings, which had nothing to do with the objective of the divine Law.

[Dog doesn't eat dog, so the brawlers of the provisions had never commented on David's transgressive behaviour.

It happens that the masters of steam and the unsavoury fundamentalists of the old or the 'new' do not go against each other...].

In the parallel passage of Mt (12:1-8) Jesus' response is more articulate and complete:

On the Sabbath day, the priests had many more sacred and preparatory duties, slaughtering and tidying up the Sanctuary, than on the other days of the week, and the Torah obliged them... it happens to us too.

Again in Matthew, the Lord quotes a famous phrase from the prophet Hosea - a man of raw experience, but one that well defines the pinnacle of intimacy with God: Authentic rite is to notice the needs of one's neighbour and to have one's heart in the needs of others.

The archaic 'sacrifice' [sacrum facere, to make sacred] reflected an idea of cut-off, separation and distance between the perfect world of 'heaven' and the profane life of people.

But after the coming of the "Son of Man" (v.28), the new consecrated will not live secluded, above the lines, far from summary existence.

Rather, they will be the first to welcome and lift up those in need.

Christ emphasises the poverty of any legalistic and hypocritical attachment in the way of conceiving relations with the Father.

A sign of the Covenant with God, and an encounter (authentic sanctification) is the adherence that continues in the pattern of days and in His active Person - not a ridiculous idolatry of observances or cultic parentheses.

Facts and rituals celebrate love; and outspoken fulfilment does not trace the pedantic 'how we should be', but expresses a Liberation of the person.

The biblical episode that Jesus cites might perhaps have seemed not entirely relevant to the theoretical question: his disciples did not seem to be kings or even priests.

Instead, in the new time that is impending, yes: 'sovereigns' of their own lives by Gift and Calling, as well as 'mediators' [of divine blessings on humanity] - and prophets too.

Authentic ones will no longer play the double game of the old theatrics, susceptible practitioners of the sacred - nor will they condemn the innocent and needy (Mt 12:7).

Here in Mk 2:27 Jesus relativises the commandment: 'The Sabbath was [instituted, has its meaning] for man, and not man for the Sabbath'.

The lovable God establishes a dialogue and friendship with us that invites, gives impetus, gives gusto.

The Tao Tê Ching (xiii) writes:

"To him who makes merit of himself for the sake of the world, the world can be entrusted. To him who takes care of himself for the sake of the world, the world can be entrusted'.

To the bondage of customs, Christ opposes a looseness that makes the encounter between God and his people more agile, more spontaneous, richer and more personal.

It is the outcome of a messianic consciousness that is precisely that of the "Son of Man" (v.28): greater than the Temple (cf. Mt 12:6) because incarnate.

In this way, transmissible to us, His brothers and friends - united to Him and intimate by faith.

After the call of Levi, the meal with sinners and the controversy over fasting, the Master presents Himself to the Pharisees in the regal guise of David setting out to conquer the alternative "Kingdom", even with a small handful of followers.

A trail of light - even for us - in the face of the current pastoral meltdown.

In the time of the global crisis that seems to mortgage the future (we still try to calculate it by directing it a priori, according to selective interests), the challenge is more open than ever. 

Opposition on Justice

"It is precisely because of this personal experience of his relationship with Jesus Christ that Paul now places at the centre of his Gospel an irreducible opposition between two alternative paths towards justice: one built on the works of the Law, the other founded on the grace of faith in Christ. The alternative between righteousness by the works of the Law and righteousness by faith in Christ thus becomes one of the dominant motifs running through his Epistles: "We, who by birth are Jews and not sinful pagans, yet knowing that man is not justified by the works of the Law, but only by faith in Jesus Christ, have also believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the Law; for by the works of the Law no one will ever be justified" (Gal 2:15-16). And to the Christians of Rome he reiterates that 'all have sinned and fall short of the glory of God, but are justified freely by his grace through the redemption that is in Christ Jesus (Rom 3:23-24). He adds, "For we hold that man is justified by faith, regardless of the works of the Law" (Ibid 28). Luther at this point translated: 'justified by faith alone'. I will return to this point at the end of the catechesis. First we must clarify what this "Law" is from which we are liberated and what those "works of the Law" are that do not justify. Already in the community of Corinth there was an opinion that would later return systematically in history; the opinion was that it was the moral law and that Christian freedom therefore consisted in liberation from ethics. Thus the word 'πάντα μοι έξεστιν' (everything is permissible for me) circulated in Corinth. It is obvious that this interpretation is wrong: Christian freedom is not libertinism, the liberation of which St Paul speaks is not liberation from doing good.

But what then is the Law from which we are liberated and which does not save? For St Paul, as for all his contemporaries, the word Law meant the Torah in its entirety, that is, the five books of Moses. The Torah implied, in the Pharisaic interpretation, the one studied and made his own by Paul, a complex of behaviours ranging from the ethical core to the ritual and cultic observances that substantially determined the identity of the righteous man. Particularly circumcision, observances about pure food and generally ritual purity, rules about Sabbath observance, etc. Behaviours that also frequently appear in the debates between Jesus and his contemporaries. All these observances expressing a social, cultural and religious identity had become singularly important by the time of the Hellenistic culture, beginning in the 3rd century BC. This culture, which had become the universal culture of the time, and was an apparently rational, polytheistic, apparently tolerant culture, constituted a strong pressure towards cultural uniformity and thus threatened the identity of Israel, which was politically forced into this common identity of the Hellenistic culture, resulting in the loss of its own identity, and thus also the loss of the precious inheritance of the faith of the Fathers, of faith in the one God and the promises of God.

Against this cultural pressure, which threatened not only Israelite identity, but also faith in the one God and His promises, it was necessary to create a wall of distinction, a shield of defence to protect the precious inheritance of faith; this wall consisted precisely of Jewish observances and prescriptions. Paul, who had learnt of these observances precisely in their defensive function of God's gift, of the inheritance of faith in one God, saw this identity threatened by the freedom of Christians: he persecuted them for this reason. At the moment of his encounter with the Risen One he realised that with Christ's resurrection the situation had changed radically. With Christ, the God of Israel, the one true God, became the God of all peoples. The wall - so he says in the Letter to the Ephesians - between Israel and the pagans was no longer necessary: it is Christ who protects us against polytheism and all its deviations; it is Christ who unites us with and in the one God; it is Christ who guarantees our true identity in the diversity of cultures. The wall is no longer necessary; our common identity in the diversity of cultures is Christ, and it is he who makes us righteous. To be just is simply to be with Christ and in Christ. And that is enough. Other observances are no longer necessary. That is why Luther's expression 'sola fide' is true, if faith is not opposed to charity, to love. Faith is to look to Christ, to entrust oneself to Christ, to attach oneself to Christ, to conform oneself to Christ, to his life. And the form, the life of Christ is love; therefore to believe is to be conformed to Christ and to enter into His love. That is why St Paul in the Epistle to the Galatians, in which he especially developed his doctrine on justification, speaks of faith working through charity (cf. Gal 5:14).

Paul knows that in the twofold love of God and neighbour the whole Law is present and fulfilled. Thus in communion with Christ, in the faith that creates charity, the whole Law is fulfilled. We become righteous by entering into communion with Christ who is love".

[Pope Benedict, General Audience 19 November 2008].

To internalise and live the message:

Have you felt oppression or exclusion in the name of the Law?

Do you feel it was for offending God or for daring to disturb something or question someone and their cultural paradigm?

How did you perceive you were reliving Christ in the looseness of norms?

What conflicts are a source of discussion and ecclesial controversy that you feel create detachment and suffering around you?

At the centre of the liturgy of the Word […] there is a saying of the Prophet Hosea to which Jesus refers in the Gospel: "I desire steadfast love and not sacrifice, the knowledge of God, rather than burnt offerings" (Hos 6: 6). It is a key word, one of those that bring us into the heart of Sacred Scripture. The context in which Jesus makes it his own is the calling of Matthew, a "publican" by profession, in other words a tax collector for the Roman imperial authority: for this reason the Jews considered him a public sinner. Having called Matthew precisely when he was sitting at his tax counter - this scene is vividly depicted in a very famous painting by Caravaggio -, Jesus took his disciples to Matthew's home and sat at the table together with other publicans. To the scandalized Pharisees he answered: "Those who are well have no need of a physician, but those who are sick.... For I came not to call the righteous, but sinners" (Mt 9: 12-13). Here, the Evangelist Matthew, ever attentive to the link between the Old and New Testaments, puts Hosea's prophecy on Jesus' lips: "Go and learn what this means, "I desire mercy, and not sacrifice'".

These words of the Prophet are so important that the Lord cited them again in another context, with regard to the observance of the Sabbath (cf. Mt 12: 1-8). In this case too he assumed responsibility for the interpretation of the precept, showing himself to be "Lord" of even the legal institutions. Addressing the Pharisees he added: "If you had known what this means, "I desire mercy, and not sacrifice', you would not have condemned the guiltless" (Mt 12: 7). Thus in Hosea's oracle Jesus, the Word made man, fully "found himself", as it were; he wholeheartedly made these words his own and put them into practice with his behaviour, even at the cost of upsetting his People's leaders. God's words have come down to us, through the Gospels, as a synthesis of the entire Christian message: true religion consists in love of God and neighbour. This is what gives value to worship and to the practice of the precepts.

[Pope Benedict, Angelus 8 June 2008]

I want mercy and not sacrifice...". (Mt 9:13).

The one who speaks these words is Jesus Christ: He who offered the most perfect sacrifice of Himself to God. This sacrifice was simultaneously the supreme revelation of the Father, who is God "rich in mercy" (Eph 2:4). During Lent, the Church meditates on her knees on this mystery: the mystery of sacrifice and mercy, and seeks to build her inner life and service from it. One must enter very deeply into this mystery of Christ's sacrifice in order to fulfil each day, with the strength that comes from it, the mission of mercy, that is, of love, which in Christ is always greater than any evil.

It is necessary to enter very deeply into the mystery of Christ's sacrifice in order to make all service to those who are in need of our mercy flow from it every day: the service of the Church and of all people of good will.

[Pope John Paul II, Angelus 29 March 1981]

There are "two roads". And it is Jesus himself, with his "gestures of closeness", who gives us the right indication as to which one to take. On the one hand, in fact, there is the road of the "hypocrites", who close their doors because of their attachment to the "letter of the law". On the other, however, there is "the road of charity", which passes "from love to the true justice that is within the law". Pope Francis said this at the Mass celebrated on Friday morning, 31 October, in the chapel of the Casa Santa Marta.

In practice, the Pontiff said, "these people were so attached to the law that they had forgotten justice; so attached to the law that they had forgotten love". But 'not only to the law; they were attached to the words, to the letters of the law'.

Precisely this way 'of living, attached to the law, distanced them from love and justice: they cared for the law, they neglected justice; they cared for the law, they neglected love'. Yet "they were the models". But "Jesus finds only one word for these people: hypocrites!". One cannot, in fact, go "into all the world looking for proselytes" and then close "the door". For the Lord was dealing with "men of closure, men so attached to the law, to the letter of the law: not to the law", because "the law is love", but "to the letter of the law". They were men "who always closed the doors of hope, of love, of salvation, men who only knew how to close".

Only "in the flesh of Christ", in fact, does the law "have full fulfilment". Because "the flesh of Christ knows how to suffer, he gave his life for us". While "the letter is cold."

[Pope Francis, St. Martha, in L'Osservatore Romano 01/11/2014]