Fullness of minimal and beautiful works, not small and insignificant

(Mt 5:13-16)

    "Beautiful works" [which express fullness] are good works, enriched by the splendour of selflessness, listening, hospitality, humble prayer and dialogue, and cordial fraternity.

The plural term (v. 16) indicates - beyond abilities and circumstances - our vocation to reinterpret in a personal way the Self-Portrait of Christ imprinted in the Beatitudes just proclaimed (vv. 1-12).

The theme of the passage is that of fidelity, which integrates and overcomes inconstancy - and the need to seal love with risk, which makes us authentic [last Beatitude: vv.10-12].

The Lord has a surprising trust, because his Plan is to become the flavour and fundamental orientation of human history - not only 'in favour of all', but for each individual (even those considered insignificant).

Of course, only Jesus is the liturgical Amen: the icon of fulfilled humanity, consistency of dedication, the Yes and the finality of the Promises.

But his story has always been contrary to the current mentality.

Therefore, even we - perhaps 'seen' as inadequate - can embody a path where the Gospel arises not only as something common, and therefore 'halfway'.

We each have an irreplaceable role in moments of disruption and Exodus.

We are legitimised without conditions.

God has respect for shortcomings and missing functions: who knows what blessed novelties they hide and are preparing.

In his commentary on the Tao (ii), Master Ho-shang Kung states:

'The original ch'i gives life to all creatures and does not appropriate them', that is, it does not go back, it does not confer the old, backward and fixed order. It does not run for cover; rather, it gives a charge - not partial, but vital and illuminating.

Of course, it is precisely in consumer goods that constant change lies: this confuses the conventional religious idea.

But the fact that our Vocation is: to be and become more and more the Source of Life like the Father, and signs of the Covenant between Heaven and earth (with equal dignity to the Son) values every small divine element in us, or that we promote in our brothers and sisters.

We cannot escape our essence, and we do so with passion - not out of an iron will to 'be' 'salt' and 'light' according to opinion.

So, instead of yearning to return to functioning like everyone else or as before, we will begin to respect our own and others' retreats of the soul.

In its pauses and questions of meaning, it is nurturing the future of the Kingdom.

In Jesus' time, flames were obtained from fats: extinguishing a lamp with a breath meant filling the House with nauseating miasmas. 

This is what happens in a voluntarist and inattentive Church, when there is an excess of dirigisme that does not respect the unrepeatable vocational dignity - replaced by manners.

Every blade of grass makes its own distinct contribution to making the field green; this does not mean that it feels constrained - nor can it be extinguished or reduced by a pretentious and ostentatious context that would risk altering it.

The Beatitudes have their own fragrance, but it is entirely personal: it would be futile to attenuate their aroma by adding ordinary cream, which sweetens various dishes (but unifies their peaks). Or candyfloss, more suited to festivals of castagnole, castanets and firecrackers, and variety shows.

Their 'salt' combats the insignificance of vain hopes or those of others (béchamel sauce of appearances). It introduces an internal and savoury wisdom into the world of side dishes, salads, carousels and insipidities.

Children look far away, but they stay with the 'pasta'... remaining a living reminder: between God and man [who is himself even in brotherhood] there is an inviolable bond.

In fact, 'Light' is what does not mix with things, but distinguishes them.

This means that, without too many compliments, spiritual discernment must be wrested from the clutches of those who, out of quietism and in order not to cause annoyance to those complacent with power, mitigate and adapt, indeed hide the Gospel - turning it into a lullaby.

The parallel passage in Luke 11:33 concerns the reception of pagans: to bring 'light' to those who enter the House.

Matthew is primarily concerned with those who already dwell there: whose specific weight and life of relationships based on the conviviality of differences must become Light in itself - to allow everyone to understand the difference between the seeds of death and the paths of complete Life.

The Israelites considered themselves the 'Light of the world' because of their devotion and impeccable religious practice.

A great Roman parish priest told me that one of the things that had struck him on his travels in the USA was seeing too many Catholic citadels on top of hills, clearly visible to the eye but equally clearly equipped with everything - therefore detached, able to provide for themselves, closed to comparison with today's real urban life.

This approach is diametrically opposed to that of many evangelical communities, which are less conspicuous and do not seek to attract people with their external beauty. They are integrated into the fabric of the city and are therefore able to shed light on the daily lives of people seeking a personal and real relationship with God the Father.

For Jesus, the faithful and the community are 'Light' because they walk in the friendly glory of the Master.

He remains the slaughtered Lamb who becomes available food, and does not give the impression of magnificence or clamour; he does not shut himself up in fortresses, nor does he terrorise.

The disciple and the Assembly are 'Salt' because they appear in the world in all circumstances as those who give it meaning, Wisdom [from the Latin sapĕre, to have flavour].

We are called to be a sign of a new Covenant, because the unexpected Relationship of the Mountain that the Son proposes could no longer be contained in the First Covenant.

Christ replaces the ancient demands of purification with those of full brotherhood, which, in valuing each person, gives taste and (precisely) flavour, and becomes a lamp for our steps.

This 'second Covenant' does not crush the believing people. 

The inclination to unravel one's own evolution by becoming protagonists in the Name of the New Agreement will transmit illumination and fragrance to the journey.

In this way, we will allow ourselves to be moulded, yielding to our Core that wants to grow, express itself, and give space to the sides that are still in shadow.

Signs of a Father who recovers and instils guidance on the individual path and that of the Churches - not from the outside, but starting from our roots and like a leaven.

We become living Beauty thanks to an activity that is imperfect but has its influence on flowering, from within.

Thus preserving people from the decay of dehumanisation and corruption - like 'salt' with food.

In fact, if not properly understood thanks to the qualitative leap of Faith-love, even religious sense can channel women and men into a thousand streams of cunning...

Towards a decomposition of wisdom, and schematic, disembodied, insipid hastiness - as well as, unfortunately, indistinct fog.

'Salt and Light' are every small divine element already within us. Thus, any effort for beauty, solidity and variety will not be lost - although reduced and diminished: it has its own Mystery and Appeal.

Of course, even in traditional religion, the value of small things is not denied, but they remain small and fixed - without leaps.

In a climate where 'Ne quid nimis' [nothing excessive] prevails, the summary conditions all seem aimed at confirming the system of things and roles.

The cloak of customs weakens the peaks, relegates the personalities of simple people to restricted, insignificant areas, which urge them to invest their energies in vacuous, childish aspects.

The idiocy of certain details is always there, stifling evolution.

In Fede's experience, we do not despise even the smallest contribution to the construction of a Kingdom alternative to the current one - sometimes unifying, but based on nonsense and catwalks in obvious disrepair and stench.

Our candles can continue to dispel the darkness, but only until we place them under a 'bushel' (v.15), that is, until we give up, to put them under a slavish 'measure' - which is not the different, propulsive and always new measure of the Beatitudes.

In Christ, we are guided to an evolutionary leap: we are the minute Savouriness of things, and limited Lights, yes - but not inhibited, nor small and 'baby'.

The life of Faith guides and stimulates the building of a kingdom of personal Flavour and Love, without hysteria or intimate dissociations.

This adventure takes the form of a New Covenant between soul, reality, the global and local world, signs of the times and Mystery.

Light of Freedom that coincides with our Vocation by Name. Intelligent energy that knows how to draw alternative life even from the wounds inflicted.

The salt gone mad of religion without Faith: treating ourselves as sick people

(Mt 5:13)

One of the possible translations from the Greek of the expression in v. 13 [perhaps the most plausible] is: 'if the salt goes mad'.

Why does it go mad? It refers to personal harmony with the divine Covenant that dwells within us and to which we do not want to give space, even though it would be truly fulfilling.

All this because we are accustomed to living and feeding on external attitudes.

The Covenant would like to guide our little boat even in this time of recovery from the tragedies that are blocking the world, but it is made difficult by the recitation of scripts - by what 'must be done' according to previous ideas and routine.

This expression in Matthew 5:13 is the same as that of the 'foolish' man (Mt 7:26) who builds his house not on the Rock [of Freedom, which coincides with his Calling].

He also 'builds' ostentatious realities, but on unstable elements that we sometimes see as fragile, lacking in substance - therefore without a solid foundation. Rather, they are a reflection of handed-down thoughts, or of calculation and fantasy; excessively sophisticated.

It is also the age-old detachment between ritual devotion and concrete life, which the Christian community unfortunately sometimes demonstrates in the face of a world that awaits answers to needs that touch us and urgent hopes (not those of a 'flock' that we secretly dislike).

Instead, here and there, we would like to rebuild everything as it 'should be' and as it was before... In this way, we would continue carefree to pursue things that are now useless, neglecting the new reality and the essence of character.

Embryonic and genuine inclinations that would give weight to hidden resources, embedded in our cosmic being as creatures and in our most fragrant personal tendencies.

Internal powers that unblock situations.

The behaviour of those who have become accustomed to listening - and are eager not to celebrate the Presence of the Lord and live their faith intensely, but to return to 'mass' and the old containers - must not be so blatantly empty, duplicitous, formal and disinterested; so openly contradictory to the authentic Appeal, which the believer himself emphatically proclaims to believe in.

There is a Mystery to follow, which is leading to a different uniqueness. And it wants to draw alternative life - truly ours - precisely from the wounds inflicted.

Nothing to be done: the underlying lacerations remain permanently lurking - those caused by those who would like to engage in critical witness, but are not reborn in unique opportunities... and constantly find themselves prey to constructed ideas, rather than inspired (and in their intelligent energy).

In the expression 'salt that goes mad', the author evokes a sort of radical inner split, typical of the personal soul and the unknown Elsewhere that we would finally be called to welcome, instead of opposing.

The Secret that lurks in the present, in fact, can end up being trampled on by external factors, such as institutional expectations, which leave no room for the revolution of habits and goals.

One of these is the precious one of building a praying church in every home.

Even in our spiritual life, we often want to be like the devout models we have in mind, or even stronger (perhaps to resemble our guides).

These are thoughts that neither convince nor stir the heart. In reality, they become vocational blocks, inhibiting the primordial virtue that belongs to us - convincing, it would move us further.

Christ calls us to acknowledge our unfettered uniqueness and unpredictable eccentricity - the only factor for recovery.

Exceptionality that for Him is not a disturbance, but an authentic resource.

We do not know how He will guide us and where He will lead us; what new eras (which will open up Other, and we do not know) He will allow us to enjoy, proceeding in the adventure of the Beatitudes just proclaimed (vv. 1-12).

This is the profound experiential difference between religiosity and Faith.

The latter corresponds to us because it is lovable in its intimacy. It does not take a pessimistic view of the tide of life.

It focuses on the innate perfection of our ways of being, however unique and unexpected.

In short:

We are not people to be cured. In terms of vocation, each of us is already mysteriously gifted and perfect.

By truly entrusting ourselves to the Call by Name instead of to identifications that plagiarise and leave us brooding in vain, we will reach the fullness of being.

The golden age will coincide with the time of experiences that make us feel completely alive.

Even moments of emptiness will serve to regenerate us and shift our perspective. We will realise that nothing is missing.

Instead, by entrusting our story to the narrow-minded idea of perfection and old situations to be regained, multiplying resolutions with expectations that do not concern us, we will only succeed in shattering ourselves.

In this way, we will never feel satisfied with the growth of the sense of immensity in our particular being and development.

The great Models (which then betray us) force us into criticism and the anxiety of chasing after things - to treat ourselves as if we were sick: full of discord within our souls and torment in our minds.

It is the madness of the obvious, which through conformist quietude or a crazy expenditure of energy promises to take possession of who knows what, but does not make the germinal leap of the life of Faith.

Spousal trust and creative gesture that wants to welcome everything: states of discomfort, aspects in shadow, nascent tides - and expand Happiness.

Lumen Fidei

1. The light of faith: with this expression, the tradition of the Church has indicated the great gift brought by Jesus, who, in the Gospel of John, presents himself thus: 'I have come into the world as light, so that whoever believes in me may not remain in darkness' (Jn 12:46). St Paul also expresses it in these terms: "And God, who said, 'Let light shine out of darkness,' has shone in our hearts" (2 Cor 4:6). In the pagan world, hungry for light, the cult of the Sun God, Sol invictus, invoked at sunrise, had developed. Even though the sun rose every day, it was well understood that it was incapable of shining its light on the whole of human existence. The sun, in fact, does not illuminate all of reality; its rays are incapable of reaching the shadow of death, where the human eye is closed to its light. "Because of their faith in the sun," says St Justin Martyr, "no one has ever been seen ready to die." Aware of the great horizon that faith opened up for them, Christians called Christ the true sun, "whose rays give life." To Martha, who weeps for the death of her brother Lazarus, Jesus says: "Did I not tell you that if you believe, you will see the glory of God?" (Jn 11:40). Those who believe see; they see with a light that illuminates the entire path, because it comes to us from the risen Christ, the morning star that never sets.

An illusory light?

2. Yet, when we speak of this light of faith, we can hear the objection of many of our contemporaries. In the modern age, it was thought that such a light might have been sufficient for ancient societies, but that it was not needed in the new era, for man who had become an adult, proud of his reason, eager to explore the future in new ways. In this sense, faith appeared to be an illusory light, preventing man from cultivating the audacity of knowledge. The young Nietzsche invited his sister Elisabeth to take risks, travelling "new paths... in the uncertainty of independent progress". He added: 'At this point, the paths of humanity diverge: if you want to achieve peace of mind and happiness, have faith, but if you want to be a disciple of truth, then investigate'. Believing would be opposed to seeking. From this point onwards, Nietzsche developed his criticism of Christianity for diminishing the significance of human existence, robbing life of novelty and adventure. Faith would then be like an illusion of light that prevents our journey as free men towards tomorrow.

3. In this process, faith ended up being associated with darkness. It was thought that it could be preserved, that a space could be found for it to coexist with the light of reason. The space for faith opened up where reason could not illuminate, where man could no longer have certainties. Faith was then understood as a leap into the void that we take for lack of light, driven by a blind feeling; or as a subjective light, perhaps capable of warming the heart, of bringing private consolation, but which cannot be offered to others as an objective and common light to illuminate the path. Little by little, however, it became clear that the light of autonomous reason cannot sufficiently illuminate the future; in the end, it remains in darkness and leaves man in fear of the unknown. And so man has given up the search for a great light, for a great truth, to be content with the small lights that illuminate the brief moment, but are incapable of opening the way. When light is lacking, everything becomes confused; it is impossible to distinguish good from evil, the road that leads to the goal from the one that makes us walk in repetitive circles, without direction.

A light to be rediscovered

4. It is therefore urgent to recover the character of light proper to faith, because when its flame is extinguished, all other lights also lose their vigour. The light of faith has a unique character, being capable of illuminating the whole of human existence. For a light to be so powerful, it cannot come from ourselves; it must come from a more original source, it must come, ultimately, from God. Faith is born in the encounter with the living God, who calls us and reveals his love to us, a love that precedes us and on which we can rely to be steadfast and build our lives. Transformed by this love, we receive new eyes, we experience that in it there is a great promise of fulfilment, and the future opens up before us. Faith, which we receive from God as a supernatural gift, appears as a light on the road, a light that guides our journey through time. On the one hand, it comes from the past; it is the light of a founding memory, that of the life of Jesus, where his fully trustworthy love, capable of overcoming death, was manifested. At the same time, however, since Christ is risen and draws us beyond death, faith is a light that comes from the future, opening up great horizons before us and leading us beyond our isolated 'I' towards the breadth of communion. We understand then that faith does not dwell in darkness; that it is a light for our darkness. Dante, in the Divine Comedy, after confessing his faith before St Peter, describes it as a "spark, / which expands into a lively flame / and sparkles in me like a star in the sky". It is precisely this light of faith that I would like to speak about, so that it may grow to illuminate the present and become a star that shows us the horizons of our journey, at a time when humanity is particularly in need of light.

(Lumen Fidei)

Dear Brothers and Sisters,

In this Sunday’s Gospel the Lord Jesus tells his disciples: “You are the salt of the earth.... You are the light of the world” (Mt 5:13,14). With these richly evocative images he wishes to pass on to them the meaning of their mission and their witness.

Salt, in the cultures of the Middle East, calls to mind several values such as the Covenant, solidarity, life and wisdom. Light is the first work of God the Creator and is a source of life; the word of God is compared to light, as the Psalmist proclaims: “Your word is a lamp to my feet and a light to my path” (Ps 119[118]:105).

And, again in today’s Liturgy, the Prophet Isaiah says: “If you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday” (58:10). 

Wisdom sums up in itself the beneficial effects of salt and light: in fact, disciples of the Lord are called to give a new “taste” to the world and to keep it from corruption with the wisdom of God, which shines out in its full splendour on the Face of the Son because he is “the true light that enlightens every man” (Jn 1:9). 

United to him, in the darkness of indifference and selfishness, Christians can diffuse the light of God’s love, true wisdom that gives meaning to human life and action, in the midst of the darkness of indifference and selfishness.

[Pope Francis, Angelus, 6 February 2011]

Dear Young People! 

1. I have vivid memories of the wonderful moments we shared in Rome during the Jubilee of the Year 2000, when you came on pilgrimage to the Tombs of the Apostles Peter and Paul. In long silent lines you passed through the Holy Door and prepared to receive the Sacrament of Reconciliation; then the Evening Vigil and Morning Mass at Tor Vergata were moments of intense spirituality and a deep experience of the Church; with renewed faith, you went home to undertake the mission I entrusted to you: to become, at the dawn of the new millennium, fearless witnesses to the Gospel. 

By now World Youth Day has become an important part of your life and of the life of the Church. I invite you therefore to get ready for the seventeenth celebration of this great international event, to be held in Toronto, Canada, in the summer of next year. It will be another chance to meet Christ, to bear witness to his presence in today’s society, and to become builders of the "civilization of love and truth". 

2. "You are the salt of the earth... You are the light of the world" (Mt 5:13-14): this is the theme I have chosen for the next World Youth Day. The images of salt and light used by Jesus are rich in meaning and complement each other. In ancient times, salt and light were seen as essential elements of life. 

"You are the salt of the earth...". One of the main functions of salt is to season food, to give it taste and flavour. This image reminds us that, through Baptism, our whole being has been profoundly changed, because it has been "seasoned" with the new life which comes from Christ (cf. Rom 6:4). The salt which keeps our Christian identity intact even in a very secularized world is the grace of Baptism. Through Baptism we are re-born. We begin to live in Christ and become capable of responding to his call to "offer [our] bodies as a living sacrifice, holy and acceptable to God" (Rom 12:1). Writing to the Christians of Rome, Saint Paul urges them to show clearly that their way of living and thinking was different from that of their contemporaries: "Do not be conformed to this world, but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect" (Rom12:2).

For a long time, salt was also used to preserve food. As the salt of the earth, you are called to preserve the faith which you have received and to pass it on intact to others. Your generation is being challenged in a special way to keep safe the deposit of faith (cf. 2 Th 2:15; 1 Tim 6:20; 2 Tim 1:14). 

Discover your Christian roots, learn about the Church’s history, deepen your knowledge of the spiritual heritage which has been passed on to you, follow in the footsteps of the witnesses and teachers who have gone before you! Only by staying faithful to God’s commandments, to the Covenant which Christ sealed with his blood poured out on the Cross, will you be the apostles and witnesses of the new millennium. 

It is the nature of human beings, and especially youth, to seek the Absolute, the meaning and fullness of life. Dear young people, do not be content with anything less than the highest ideals! Do not let yourselves be dispirited by those who are disillusioned with life and have grown deaf to the deepest and most authentic desires of their heart. You are right to be disappointed with hollow entertainment and passing fads, and with aiming at too little in life. If you have an ardent desire for the Lord you will steer clear of the mediocrity and conformism so widespread in our society. 

3. "You are the light of the world...". For those who first heard Jesus, as for us, the symbol of light evokes the desire for truth and the thirst for the fullness of knowledge which are imprinted deep within every human being. 

When the light fades or vanishes altogether, we no longer see things as they really are. In the heart of the night we can feel frightened and insecure, and we impatiently await the coming of the light of dawn. Dear young people, it is up to you to be the watchmen of the morning (cf. Is 21:11-12) who announce the coming of the sun who is the Risen Christ! 

The light which Jesus speaks of in the Gospel is the light of faith, God’s free gift, which enlightens the heart and clarifies the mind. "It is the God who said, ‘Let light shine out of darkness’, who has shone in our hearts to give the light of the knowledge of the glory of God on the face of Christ" (2 Cor 4:6). That is why the words of Jesus explaining his identity and his mission are so important: "I am the light of the world; whoever follows me will not walk in darkness, but will have the light of life" (Jn 8:12). 

Our personal encounter with Christ bathes life in new light, sets us on the right path, and sends us out to be his witnesses. This new way of looking at the world and at people, which comes to us from him, leads us more deeply into the mystery of faith, which is not just a collection of theoretical assertions to be accepted and approved by the mind, but an experience to be had, a truth to be lived, the salt and light of all reality (cf. Veritatis Splendor, 88). 

In this secularized age, when many of our contemporaries think and act as if God did not exist or are attracted to irrational forms of religion, it is you, dear young people, who must show that faith is a personal decision which involves your whole life. Let the Gospel be the measure and guide of life’s decisions and plans! Then you will be missionaries in all that you do and say, and wherever you work and live you will be signs of God’s love, credible witnesses to the loving presence of Jesus Christ. Never forget: "No one lights a lamp and then puts it under a bushel" (Mt 5:15)! 

Just as salt gives flavour to food and light illumines the darkness, so too holiness gives full meaning to life and makes it reflect God’s glory. How many saints, especially young saints, can we count in the Church’s history! In their love for God their heroic virtues shone before the world, and so they became models of life which the Church has held up for imitation by all. Let us remember only a few of them: Agnes of Rome, Andrew of Phú Yên, Pedro Calungsod, Josephine Bakhita, Thérèse of Lisieux, Pier Giorgio Frassati, Marcel Callo, Francisco Castelló Aleu or again Kateri Tekakwitha, the young Iroquois called "the Lily of the Mohawks". Through the intercession of this great host of witnesses, may God make you too, dear young people, the saints of the third millennium! 

4. Dear friends, it is time to get ready for the Seventeenth World Youth Day. I invite you to read and study the Apostolic Letter Novo Millennio Ineunte, which I wrote at the beginning of the year to accompany all Christians on this new stage of the life of the Church and humanity: "A new century, a new millennium are opening in the light of Christ. But not everyone can see this light. Ours is the wonderful and demanding task of becoming its ‘reflection’" (No. 54). 

Yes, now is the time for mission! In your Dioceses and parishes, in your movements, associations and communities, Christ is calling you. The Church welcomes you and wishes to be your home and your school of communion and prayer. Study the Word of God and let it enlighten your minds and hearts. Draw strength from the sacramental grace of Reconciliation and the Eucharist. Visit the Lord in that "heart to heart" contact that is Eucharistic Adoration. Day after day, you will receive new energy to help you to bring comfort to the suffering and peace to the world. Many people are wounded by life: they are excluded from economic progress, and are without a home, a family, a job; there are people who are lost in a world of false illusions, or have abandoned all hope. By contemplating the light radiant on the face of the Risen Christ, you will learn to live as "children of the light and children of the day" (1 Th 5:5), and in this way you will show that "the fruit of light is found in all that is good and right and true" (Eph 5:9). 

5. Dear young friends, Toronto is waiting for all of you who can make it! In the heart of a multi-cultural and multi-faith city, we shall speak of Christ as the one Saviour and proclaim the universal salvation of which the Church is the sacrament. In response to the pressing invitation of the Lord who ardently desires "that all may be one" (Jn 17:11), we shall pray for full communion among Christians in truth and charity. 

Come, and make the great avenues of Toronto resound with the joyful tidings that Christ loves every person and brings to fulfilment every trace of goodness, beauty and truth found in the city of man. Come, and tell the world of the happiness you have found in meeting Jesus Christ, of your desire to know him better, of how you are committed to proclaiming the Gospel of salvation to the ends of the earth! 

The young people of Canada, together with their Bishops and the civil authorities, are already preparing to welcome you with great warmth and hospitality. For this I thank them all from my heart. May this first World Youth Day of the new millennium bring to everyone a message of faith, hope and love! 

My blessing goes with you. And to Mary Mother of the Church I entrust each one of you, your vocation and your mission. 

From Castel Gandolfo, 25 July 2001 

[Pope John Paul II, message for WYD Toronto 2002, from Castel Gandolfo, 25 July 2001]

In today’s Gospel Reading (cf. Mt 5:13-16), Jesus says to his disciples, “You are the salt of the earth. … You are the light of the world” (vv. 13-14). He uses a symbolic language to indicate to those who intend to follow him some criteria for living presence and witnessing in the world.

First image: salt. Salt is the element that gives flavour and which conserves and preserves food from corruption. The disciple is therefore called to keep society far from the dangers, the corrosive germs which pollute the life of people. It is a question of resisting moral degradation, sin, bearing witness to the values of honesty and fraternity, not giving in to worldly flattery of careerism, of power, of wealth. “Salt” is the disciple who, despite daily failures — because we all have them — gets up again from the dust of his errors, and begins again with courage and patience, every day, to seek dialogue and encounter with others. “Salt” is the disciple who does not look for consensus and praise, but strives to be a humble, constructive presence, faithful to the teachings of Jesus who came into the world not to be served, but to serve. And there is a great need for this attitude!

The second image that Jesus proposes to his disciples is that of light: “You are the light of the world”. Light disperses darkness and enables us to see. Jesus is the light that has dispelled the darkness, but it [darkness] still remains in the world and in individuals. It is the task of Christians to disperse it by radiating the light of Christ and proclaiming his Gospel. It is a radiance that can also come from our words, but it must flow above all from our “good works” (v. 16). A disciple and a Christian community are light in the world when they direct others to God, helping each one to experience his goodness and his mercy. The disciple of Jesus is light when he knows how to live his faith outside narrow spaces, when he helps to eliminate prejudice, to eliminate slander, and to bring the light of truth into situations vitiated by hypocrisy and lies. To shed light. But it is not my light, it is the light of Jesus: we are instruments to enable Jesus’ light to reach everyone.

Jesus invites us not to be afraid to live in the world, even if sometimes there are conditions of conflict and sin there. In the face of violence, injustice, oppression, the Christian cannot withdraw into self or hide in the security of his own enclosure; the Church also cannot withdraw into herself, she cannot abandon her mission of evangelization and service. Jesus, at the Last Supper, asked the Father not to take the disciples out of the world, to leave them, there, in the world, but to guard them from the spirit of the world. The Church expends herself with generosity and tenderness towards the little ones and the poor: this is not the spirit of the world, this spreads light, it is salt. The Church listens to the cry of the least and the excluded, because she is aware that she is a pilgrim community called to prolong Jesus Christ’s saving presence in history.

May the Blessed Virgin help us to be salt and light in the midst of the people, bringing to everyone, by example and word, the Good News of God’s love.

[Pope Francis, Angelus, 9 February 2020]

(Mk 6:30-34)

«Come yourselves aside, to a deserted place»: the explicit reference to the «desert» is that of Exodus - which recalls the time of first Love.

Experience of great Ideals that the path of Freedom could still infuse in a new People.

An offspring generated in silence, far from the hustle and bustle of idols: in guise of reflection and attention, sobriety of life, hospitality, real sharing.

Jesus is increasingly moving away from his environment, and does not want around him a horizon of elected, attracted by the suddenly exploded visibility - ending up considering themselves indispensable.

In fact, here they chase the many things to be done, but remain careless. They raise a great fuss, but stay in habit.

Then the Lord does not call «aside» for a "spiritual retreat". The apostles - who give themselves the air of ‘teachers’ (v.30) - receive the only task of «announcing», not of supervising, presiding over, coordinating others.

Even after failure in Nazareth (vv.1-6) - his heralds willingly confused the Servant who was educating them, for the victorious, hoped, respected, glorious Messiah.

That is why, faced with masses in need of everything, the Lord first «began to teach» (v.34).

In short, the young Rabbi must start all over again, in order to correct the illusory frivolities conveyed by the followers… maybe just to leave a trace, get recognized and succeed - with lost people!

Jesus’ closest collaborators had not yet understood that there is another World, evolutionary and upside down - but ignored.

For this reason they have a fortune of their own, but they produce a lousy evangelization; without creative energy.

The crowds thronging around the Lord still remained exactly such and as before: «like sheep that have no shepherd» (v.34). People steeped in dismay.

Despite the circle’s affirmation of the disciples who had focused on the model of subservience and prestige, humanity still cried out. 

Their ‘stability’ made others even more insecure.

It lacked all the friendship that nourishes more than food, a perception of adequacy that satisfies more than health; the adherence that conveys life.

And the sense of one’s own being born and seeking. The Encounter that makes one’s gaze shift; the intimately recognized union with the Truth.

Apostles or not apostles, without the very Person of Christ, those women and men who sought their roots would not have flourished - least of all starting from their own grey, fragile, lacklustre shades.

The deep demands of the troubled were absolutely intact, despite the leaders’ busy schedule - an intense occupation around... unfortunately artificial and inattentive, still ambiguous and immature, dirigiste and superficial.

This, on the other hand, is the real holiday, the authentic decisive Appointment: to remain with the right Person; the one that does not enervate with its external rhythms, nor does add confusion to confusion.

In short, in the [established or fashionable] reference, no person is cradled in his or her novelty, or balanced and regenerated.

Enough, then, of the many 'models' without soul or prophecy that reproach us - and the commonplaces that anaesthetise.

In fact, in each of us, every expedient or artifice triggers the opposite: a loss of capacity.

«Like sheep that have no shepherd» (v.34).

In preparing us for the metamorphosis that belongs to us, the Friend of the Journey does not always intend to analyse and control.

Thus he does not extinguish the small energies, the character, the unique projections, the silent actions, and the Enchantment.

Letting us breathe, only the authentic Shepherd collects our 'core' from dispersion, our Seed from fragmentation; our Flower, from life without intimate purpose.

[Saturday 4th wk. in O.T.  February 7, 2026]

Alone, and the true holiday that preserves the life force

(Mk 6:30-34)

Spy and interpretive key of the Gospel passage is the expression "in aloof" (v.31), which in the Gospels is everywhere used to indicate critical moments of misunderstanding or even open opposition between the Lord and the Apostles.

"Come ye apart, into a deserted place": the explicit reference to the "desert" is that of the Exodus - recalling the time of the first Love.

Experience the great Ideals that the path of Freedom could still instil in the New People.

Brought forth in silence, far from the hustle and bustle of idols: in the guise of reflection and attention, sobriety of life, acceptance, real sharing.

Jesus distances himself more and more decisively from his environment, and does not want around him a horizon of conceited chosen ones, attracted by the suddenly exploded visibility - they would end up considering themselves indispensable.

They would be overloaded with triumphalist and monopolistic platitudes - little attentive to the contents, their connection with the forms of implementation... and the social implications, such as bridging the gaps.

In fact, here they chase the many things to be done - also to make them positively more agile, of course - but they go haphazardly and regardless. Despite all the fuss and hosannas, they do not make sensible paths.

They are always there, even though they should go elsewhere; or vice versa.

All this perhaps precisely to consolidate ascents and positions from the earliest days, in the manner of certain life offices [still never questioned] or stages of careers that cannot be changed.

Conditions that make one artificial, and do not create intimate fulfilment, nor that of others. They raise a lot of fuss, but stay in the habit.

The problem they have in mind is wrong, and in spite of any sweats and little free time (or for themselves) they do not demonstrate a genuinely creative energy.

We see this.

So the Lord does not call 'aside' for a 'spiritual retreat' - to safeguard the stability of exhausted hierarchies, or for a moment of escapism that avoids the crush and its stress. But because something profoundly substantial does not add up.

One has to be self-critical.

In all four Gospels, only Jesus is the one who "teaches" [passim, Greek text].

The apostles - who give themselves the air of teachers (v.30) - are only given the task of "announcing", not of supervising, presiding over, coordinating others.

They have no title whatsoever to approach people thinking they have to convey a life tailored to their agenda, and a mind set on results [or banner membership].

After having called them to himself - because they are still far away - and sent them to proclaim their experience of freedom and the Good News on our behalf (vv.7-13), the Master does not seem very happy with what the apostles have preached.

So he imposes on them a test (so to speak) of basic catechism, just for his intimates.

Even after his failure even in Nazareth (vv.1-6) - his bannermen willingly mistook the Servant who was educating them for the victorious, hoped-for, respected, glorious Messiah.

For this reason, faced with the needy masses, the Lord first "began to teach" (v.34).

In short, the young Rabbi has to start again, in order to correct the illusory easiness conveyed by the followers. Maybe just to leave a trace, get recognised and succeed - with lost people!

The Tao Tê Ching writes (xxvii):

"He who travels well leaves neither furrows nor footprints [...] he who closes well uses neither bars nor stakes".

Master Ho-shang Kung comments:

'He who travels well in the Way seeks within himself, without going down the hall or out the door. Therefore he leaves no furrows or footprints'.

He adds:

"He who well closes his cravings through the Dao, preserves the life force".

Master Wang-Pi points out:

"He proceeds in accordance with spontaneity, without being cause or principle: therefore creatures reach their highest degree, without him leaving chariot furrows or footprints [...] he conforms to the spontaneity of creatures and neither institutes nor confers.

Jesus' closest collaborators had not yet realised that there is another World, evolutionary and inverted - but ignored.

That is why they have a fortune of their own, but produce very bad evangelisation.

The crowds thronging around the Lord were still exactly as they were before: "like sheep that have no shepherd" (v.34). Steeped in dismay.

In spite of the affirmation of the circle of disciples who had set their sights on the model of subservience and prestige, humanity was still crying out. 

Their stability made others even more insecure.

[We, too, want to discover personal wealth, not only that of the known 'pupils', the ever-neighbours, or the founders, the princes, the leaders].What was missing was the friendship that nourishes more than food, a perception of adequacy that satisfies more than health; the adherence that conveys life.

And the sense of being born and seeking. The encounter that shifts the gaze; the intimately recognised union with the Truth.

Apostles or no apostles, without the Person of Christ Himself, that people searching for their roots would not have flourished - least of all from their own grey, fragile, lacklustre hues.

The profound needs of the shaky ones were absolutely intact, despite the leaders' busy-ness around... unfortunately artificial and careless, still ambiguous and immature, dirigiste and superficial.

Extremities that even nowadays do not allow disoriented people to reach the highest degree of their being, because every pastoral expedient triggers the reverse: a loss of capacity.

The cunningly opiate and artefactual festivals advocated by guides or approximate agencies are an expression of the normal religious side of the civilisation of the outside world.

Being with the Lord again... puts the mind right.

He alone opens wide the doorways of understanding and creates other options that correspond to us, in quintessence and hope - generating new answers to new questions, overcoming forced compactness.

This is the real holiday, the real decisive appointment: to stay with the right Person; the one who does not enervate with his wrong rhythms or add confusion to confusion.

Christ gathers our kernel from dispersion, our seed from fragmentariness [which hides behind the masks of pretended expertise]; our flower, from life without intimate purpose.

To seek oneself one must gather oneself together with Him - and verify oneself in the creative power of His Word, interpreted far from the commonplaces that anaesthetise.

The throng and the noise of the crowd, however naive, confuse ideas; they inculcate the vulgar plots of the earthly realm: not the style of the divine life, which entrusts us to our own unexpressed resources.

No more models. We need a real Witness, who corresponds, and becomes a companion on the journey.

We feel an incessant desire to be balanced in the identity of the concrete good. It lies beyond the fatuous, variant but immediately succulent traits of recognition.

Here, no person regenerates.

Only around our inner Friend do we become Body in serious, amiable and profound conversation; even in the noisy and confusing everyday.

After a day of worries, instead of TV anaesthetics and before epidermal things, let us be refreshed by this Contact that introduces us into the Banquet of Life (vv.35-44).

We will be recovered rather than condemned to pious futility - and never alone. Inside we have a Friend.

In short, in the reference [established or fashionable] no person is cradled in his novelty, or balanced and regenerated.

Enough, then, of the many 'models' without soul or prophecy that reproach us - and the commonplaces that anaesthetise.

In fact, in each of us, every expedient or artifice triggers the opposite: a loss of capacity.

"Like sheep that have no shepherd" (v.34).

In preparing us for the metamorphosis that belongs to us, the Friend of the Journey does not always intend to analyse and control.

Thus he does not extinguish the small energies, the character, the unique projections, the silent actions, and the Enchantment.

Letting us breathe, only the authentic Shepherd gathers our 'core' from dispersion, our Seed from fragmentation; our Flower, from life without intimate purpose.

To internalise and live the message:

How do you evangelise? Does Jesus speak in you or do you speak alone?

Authentic Contact

Come and see

[cf. Jn 1:35-42].

"Tithing hour" (v.39): in the Semitic mentality, sunset of the old and beginning of the new Day. It is approached dialogically, heart to heart; not according to the prescribed ancient order.

The Vocation is the discovery of the reason why we were born, of what we were made for, and it corresponds immediately - in an unprecedented, not cloying way - to the reality of a road travelled as if on foot.

On it, the call of the hearth of the Word gradually helps to understand our person and to define our exceptional mission.

God is the One who calls, so that without too much commentary we see into it, sense the impulses, develop a new outlook on things, grasp them as an Encounter, and let ourselves go.

Says the Tao Tê Ching (LVII): "From what do I know that this is so? From the present' - and Master Ho-shang Kung comments: 'Lao-tzu says: How do I know that Heaven's intention is this? I know it from what I see today'.

Such a scenario triggers in the soul a passion that sinks into the mystery, an energy that develops on this meaningful encounter and encounter with reality and new yet extravagant relationships, without exaggeration.The way of scrutinising the world anchored to small certainties of custom or thought will always make us be and do ordinary things, dictated by habit, prejudice, conditioned hopes (which do not belong to us).

If so, we will never move our inner eye to unknown processes and territories. If undertaken, they will introduce the heart to a kind of hermeneutic island, face to face with the invisible Friend who makes us feel at home.

Such paths together will not give us a priori the certainty that we are 'in the right', but that we are involved in the same spirit of the Nazarene - rebelling against the constraints we may already be putting ourselves in.

They entangle with entanglements his superior Voice, or the innate icon to be admired intimately, the figure of our Vocation.

The restlessness of the Waiting, its fantastic frenzies, those murmurs that seem to be in the air, are perhaps the expression of an unseen fairy tale that we do not know what it is - but our fascinating brother does.

On the contrary, we will be on the path marked out by always or by others, until his alternative vision launches us onto a path that is still dark instead of well illustrated (where everything is under control).

With excessive mental feedback we would get no further than vicious circles, or already adopted characters and defined roles - armour humiliating the Spirit, who does not like sphinxes impermeable to the dew of the coming tide.

Over-filtering and over-managing will not lead us to appreciate the value of the inner world and its presences, nor will it help us to perceive the meaning of encounters, the openness of the horizon of the proposals that life brings us to dismantle the imprinting we drag along.

The only therapy for jumping beyond the usual way of seeing things will be to shift the perspective, so that it makes us dissymmetrical and allows us to enter the field richer and more varied, outside the perimeter traced by conventions.

With Jesus we will embark on a path full of pitfalls, yet magical, because it is not taken for granted. With Him we will realise ourselves, our vocation and our own codes - but in the fullness of the polyhedron that is personal essence.

No one is without modulations to be discovered and activated; calibrated, anonymous and poor before the Lord and others. Hence, no one is destined to be a labourer or a functionary of archaic bandwagons - devoid of living figures and fantastic, magical, awe-inspiring inventiveness.

Even the dreamy tone of this narrative says so.

In a relationship of assiduity with Christ, it is his and our ideals outside the guidelines that characterise existence, which becomes red-hot starting from the soul... without first normalising it according to others' rules.

Beware, therefore, of constructing a conformist destiny of the penultimate hand, one that shatters one's whole life because it is chosen from what is common, external, accustomed and quiet, or vice versa delusional: criteria destined to collapse.

Nor does the Calling become a projection of ambition, suggested by vanity. Nor a reward for previous loyalties or behind performance.

First of all, a reading of oneself, a living listening to events (more intimate than conformist and outlined) as well as a participatory interpretation of reality, of the Word - and elastic reworking of moments, advice and relationships.

"Come and see" (v.39 Semitic undertone): perception, the glance that notices, is essential to understand who we are.

Nothing intimate, but nothing external - not even for the happenings outside us: we are those who develop innate images and Dreams.

God did not create us to stay on the ground, but to take flight. In fact, the Baptist had stopped (v.35 Greek text): "again he stood (there)".

Jesus, on the other hand, proceeds, is always moving; He Himself begins a new journey.

The comparison is stark. The old expectations come to a standstill - they have no strength left in them. That is why the first disciples of Jesus came from the school of John - where they had met.

After being a pupil of the greatest leader of his time, the new, young Rabbi sets out on his own.

He does so not to stand out from the others, but to proclaim the authentic heart of the Father, in his own figure: Word-formed Son, but who has only gradually assimilated the secrets of the human and spiritual journey.

It is an astonishing identity, that of the Lamb of God: his Person, event and Blood depict the Action of the Creator Spirit, who takes away the capacity of the forces of evil to do harm - not through immediate and prodigious shortcuts.

Purposes that are too close do not unite man and the world to God. They do not confirm the rightness and conformity of the great End and Source: the continuous Presence that accompanies our particular activity.

Every soul has an original physiognomy: it is in a special way, it has its own place and meaning.

The personal Calling is constitutive of this unrepeatable essence - which opens up the task of uniqueness - grammar of our language (even with ourselves) and interaction in the world; in the soul, of listening to God.

The unrepeatable Vocation is the only path to follow to read and encounter the genius of time before problems, and a kind of impulse; will and factor of recognition that accompanies and orients in them.

There may be an unforgettable day and hour in life, but the relationship of custom is essential.

A furtive encounter with the unstoppably moving Christ is not enough to 'look inside' and understand every decisive weight. And to become - like Simon - building stone that composes and is composed.

Here, even in seemingly unimportant situations, we are ourselves: we are cosmic and divine intention; we are immeasurably important.

Commenting on the same passage from the Tao (LVII) quoted above, Master Wang Pi points out: 'He who rules the world with the Way, exalts the root to make the branches grow.

Like an artistic vein.

To internalise and live the message:

What do you wait for from Jesus? Or do you give in and let him lead you? What do you think he would call you?

Dear Brothers and Sisters,

On the Lord's Day, in the middle of my Visit to Brindisi, we are celebrating the mystery which is the source and summit of the Church's whole life. We are celebrating Christ in the Eucharist, the greatest gift that flowed from his divine and human Heart, the Bread of Life, broken and shared to enable us to become one with him and with one another. I greet with affection all of you who have gathered at the port, this deeply symbolic place which calls to mind the missionary journeys of Peter and Paul. I rejoice to see the many young people who enlivened last night's vigil in preparation for the Eucharistic celebration. And I also greet you, who are taking part in spirit by means of radio and television. I address a special greeting to Archbishop Rocco Talucci, the Pastor of this beloved Church, and thank him for his words at the beginning of Holy Mass. I also greet the other Bishops of Apulia who have desired to be here with us with sentiments of fraternal communion. The presence of Metropolitan Gennadios gives me special pleasure and I offer him my cordial greeting, which I extend to all the Orthodox brethren and those of the other Denominations, from this Church of Brindisi which, because of her ecumenical vocation, invites us to pray and to work for the full unity of all Christians. With gratitude I greet the Civil and Military Authorities who are taking part in this liturgy, and wish them every good for their service. My affectionate thoughts then go to the priests and deacons, to the women and men religious and to all the faithful. I address a special greeting to the sick in hospital and to the prisoners in jail, to whom I assure my remembrance in prayer. Grace and peace on the part of the Lord to everyone and to the entire city of Brindisi!

The biblical texts we have heard on this 11th Sunday of Ordinary Time help us to understand the reality of the Church: the First Reading (cf. Ex 19: 2-6a) recalled the Covenant made on Mount Sinai, during the Exodus from Egypt; the Gospel (cf. Mt 9: 36-10: 8) consisted of the account of the call and mission of the Twelve Apostles. We find the "constitution" of the Church presented here: how can we fail to perceive the implicit invitation addressed to every Community to renew its own vocation and missionary drive? In the First Reading the sacred author tells of God's Covenant with Moses and with Israel on Sinai. This is one of the great milestones in salvation history, one of those moments that transcend history itself in which the boundary between the Old and New Testaments disappears and the eternal plan of the God of the Covenant is manifest: the plan for the salvation of all men and women through the sanctification of a people to which God proposes to become "my own possession among all peoples" (Ex 19: 5). In this perspective, the people is called to become a "holy nation", not only in the moral sense, but first and above all in its own ontological reality, in its being as a people. Already in the Old Testament, how the identity of this people is to be understood is gradually made clear in the course of the salvific events; then it was fully revealed with the coming of Jesus Christ. Today's Gospel presents us with a decisive moment for this revelation. In fact, when Jesus called the Twelve he desired to refer symbolically to the 12 tribes of Israel, going back to the 12 sons of Jacob. Thus, by placing the Twelve at the centre of his new community, he makes it understood that he came to bring the heavenly Father's design to completion, even if the new face of the Church was to appear only at Pentecost when the Twelve, "filled with the Holy Spirit" proclaimed the Gospel, and spoke in all the languages (Acts 2: 3-4). It was then that the universal Church was to be made manifest, gathered in a single Body of which the Risen Christ is Head yet, at the same time, sent by him to all the nations, even to the very ends of the earth (cf. Mt 28: 19).

Jesus' style is unmistakeable: it is the characteristic style of God who likes to do great things in a poor and humble manner. The solemnity of the accounts of the Covenant in the Book of Exodus leaves room in the Gospels for humble and discreet gestures which nevertheless contain an enormous potential for renewal. It is the logic of the Kingdom of God, not by chance represented by the tiny seed that becomes a great tree (cf. Mt 13: 31-32). The Covenant of Sinai was accompanied by cosmic signs that terrified the Israelites; the beginnings of the Church in Galilee, on the contrary, were exempt from such manifestations and reflect the docility and compassion of Christ's Heart although they foretold another battle, another upheaval, inspired by the forces of evil. Christ gave to the Twelve, we heard, "authority over unclean spirits, to cast them out, and to heal every disease and every infirmity" (Mt 10: 1). The Twelve must cooperate with Jesus in establishing the Kingdom of God, that is, his beneficial, life-giving lordship, and life in abundance for the whole of humanity. The Church in essence, like Christ and together with him, is called and sent out to establish the Kingdom of life and to drive out the dominion of death so that the life of God may triumph in the world; so that God who is Love may triumph. Christ's work is always silent, it is not spectacular; the great tree of true life grows even in the humility of being Church, of living the Gospel every day. Precisely with these humble beginnings the Lord encourages us so that in the humility of the Church today too, in the poverty of our Christian lives, we may see his presence and thus have the courage to go to meet him and make his love, this force of peace and of true life, present on our earth. So this was God's plan: to spread over humanity and throughout the cosmos his love that generates life. It was not a spectacular process; it was a humble process, yet it brought with it the true power of the future and of history.

Thus it is a plan that the Lord desires to implement with respect for our freedom, for love, by its nature, cannot be imposed. The Church in Christ then is the place in which to accept and mediate God's love. In this perspective it is clear that the Church's holiness and missionary character are two sides of the same coin: only because she is holy, that is, filled with divine love, can the Church carry out her mission, and it is precisely in terms of this task that God chose her and sanctified her as his property. Our first duty, therefore, precisely in order to heal this world, is to be holy, configured to God; in this way we emanate a healing and transforming power that also acts on others, on history. Your Ecclesial Community, dear brothers and sisters, involved as it is in the Diocesan Synod in this period, is measuring itself at this moment against the double term, "holiness-mission" - holiness is always a force that transforms others. In this regard, it is useful to reflect that the Twelve Apostles were not perfect men, chosen for their moral and religious irreproachability. They were indeed believers, full of enthusiasm and zeal but at the same time marked by their human limitations, which were sometimes even serious. Therefore Jesus did not call them because they were already holy, complete, perfect, but so that they might become so, so that they might thereby also transform history, as it is for us, as it is for all Christians. In the Second Reading we heard the Apostle Paul's synthesis: "God shows his love for us in that while we were yet sinners Christ died for us" (Rm 5: 8). The Church is the community of sinners who believe in God's love, letting themselves be transformed by him and thus become holy, sanctifying the world.

In the light of God's providential words, today I have the joy of strengthening your Church on her way. It is a way of holiness and mission on which your Archbishop has invited you to reflect in his recent Pastoral Letter; it is a way he has thoroughly examined in the course of his Pastoral Visit and which he now intends to promote through the Diocesan Synod. Today's Gospel suggests to us the style of the mission, in other words the interior attitude that is expressed in life lived. It can only be Jesus' style: that of "compassion". The Evangelist highlights this by focusing attention on Christ looking at the crowd. He wrote: "When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd" (Mt 9: 36). And after the call of the Twelve, this attitude is once again apparent in the order he gives them to go "to the lost sheep of the house of Israel" (Mt 10: 6). Christ's love for his people, especially the lowly and the poor, can be felt in these words. Christian compassion has nothing to do with pietism or the culture of dependency. Rather, it is synonymous with solidarity and sharing and is enlivened by hope. Were not Jesus' words to the Apostles born from hope: "Preach as you go, saying, "the Kingdom of Heaven is at hand'" (Mt 10: 7)? This is hope founded on Christ's coming and ultimately coincides with his Person and his mystery of salvation - where Christ is, there is the Kingdom of God, there is the newness of the world - as the theme of the Fourth Ecclesial Convention of Italy celebrated in Verona clearly recalled: the Risen Christ is the "hope of the world".

Enlivened by the hope in which you have been saved, may you too, brothers and sisters of this ancient Church of Brindisi, be signs and instruments of the compassion and mercy of Christ. To the Archbishop and priests I fervently repeat the words of the divine Teacher: "Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without pay, give without pay" (Mt 10: 8). This mandate is once again addressed in the first place to you today. The Spirit who acted in Christ and in the Twelve, is the same as the One who works in you and enables you to perform among your people, in this territory, signs of the Kingdom of love, justice and peace that is coming, indeed, that is already in the world. Yet, through the grace of Baptism and Confirmation, all the members of the People of God participate in Jesus' mission if in different ways. I am thinking of consecrated people who profess the vows of poverty, virginity and obedience; I am thinking of Christian married couples and of you, lay faithful committed to the Ecclesial Community and to society, both personally and as a group. Dear brothers and sisters, Jesus' desire to increase the number of workers in the Lord's harvest (cf. Mt 9: 38) is addressed to you all. This desire, which is asking to be made a prayer, reminds us in the first place of seminarians and of the new Seminary in this Archdiocese; it makes us realize that in a broad sense the Church is one great "seminary", beginning with the family and extending to the parish communities, the associations and movements of apostolic commitment. We are all, with the variety of our charisms and ministries, called to work in the Lord's vineyard.

Dear brothers and sisters of Brindisi, continue in this spirit on the way on which you have set out. May your Patrons, St Leucius and St Oronzo, both of whom arrived from the East in the second century to water this land with the living water of the Word of God, watch over you. May the relics of St Theodore of Amasea, venerated in the Cathedral of Brindisi, remind you that giving one's life for Christ is the most effective preaching. May St Lawrence, a son of this City who, in Francis of Assisi's footsteps, became an apostle of peace in a Europe torn apart by wars and disputes, obtain for you the gift of authentic brotherhood. I entrust you all to the protection of the Blessed Virgin Mary, Mother of Hope and Star of Evangelization. May the Blessed Virgin help you to remain in the love of Christ, so that you may bear abundant fruit for the glory of God the Father and the salvation of the world. Amen.

[Pope Benedict, homily port of Brindisi 15 June 2008]

Dear sisters,

1. During my apostolic journeys, I experience a profound and ever new happiness when I meet women religious, whose consecrated existence through the three evangelical vows "belongs inseparably to the life and holiness of the Church" (Lumen Gentium, 44). Let us together bless the Lord who has made this meeting possible! Let us bless him for the fruits that will follow in your personal lives, in your congregations, in the People of God! Thank you for coming in such great numbers from all parts of Paris and the Paris region, and even from the provinces! I am happy to express to you who are here, as to all the religious of France, my esteem, my affection, my encouragement.

This gathering, almost rural, makes me think of those moments of pause and respite that Jesus Christ reserved for his first disciples on their return from certain apostolic journeys. You too, my dear sisters, come from your places and tasks of evangelisation: dispensaries or hospitals, schools or colleges, catechetical or youth care centres, parish services or insertion in poor environments. I am happy to repeat to you the words of the Lord: "Come away ... and rest a while" (cf. Mk 6:31). Together we shall meditate on the mystery and the Gospel treasure of your vocation.

2. Religious life is not your property, just as it is not the property of an institute. It is the "divine gift which the Church has received from her Lord and by his grace always faithfully preserves" (Lumen Gentium, 43). In short, religious life is an inheritance, a reality lived in the Church for centuries, by a multitude of men and women. And the profound experience that they have had of it transcends the socio-cultural differences that may exist from one country to another, transcends even the descriptions that they have left behind, and is beyond the diversity of the achievements and research of our time. It is important to respect and love this rich spiritual heritage. It is important to listen to and imitate those who have best embodied the ideal of evangelical perfection and who so numerous have sanctified and ennobled the land of France.

Until the end of your lives, remain in awe and gratitude for the mysterious call that resounded one day in the depths of your hearts: "Follow me" (cf. Mt 9:9; Jn 1:43), "Sell what you possess, give it to the poor, and you will have treasure in heaven; then come and follow me" (Mt 19:21). You first carried this appeal as a secret, then submitted it to the discernment of the Church. It is indeed a great risk to leave everything to follow Christ. But you already felt - and then you experienced - that he was able to fill your heart. Religious life is a friendship, an intimacy of a mystical order with Christ. Your personal journey must be almost a re-enactment of the famous poem of the Song of Songs. Dear sisters, in the "heart to heart" of prayer, which is absolutely vital for each of you, as well as on the occasion of your various apostolic appointments, listen to the Lord murmuring to you the same invitation: "Follow me". The ardour of your response will keep you in the freshness of your first oblation. You will thus walk from faithfulness to faithfulness!

3. To follow Christ is more than the mere admiration of a model, even if you have a good knowledge of holy scripture and theology. To follow Christ is something existential. It is wanting to imitate him to the point of allowing oneself to be configured to him, assimilated into him, to the point of being - in the words of Sister Elizabeth of the Trinity - 'an additional humanity'. And this in their own mystery of chastity, poverty and obedience. Such an ideal surpasses understanding, surpasses human strength!

It can only be realised through strong times of silent and ardent contemplation of the Lord Jesus. So-called 'active' religious must at certain times be 'contemplatives', following the example of the nuns I will address in Lisieux.

Religious chastity, my sisters, is truly a desire to be like Christ; all other reasons that can be advanced vanish before this essential reason: Jesus was chaste. This state of Christ was not only the overcoming of human sexuality, such as to prefigure the future world, but also a manifestation, an "epiphany" of the universality of his redemptive oblation. The Gospel never ceases to show how Jesus lived chastity. In his human relationships, singularly broad in relation to the traditions of his environment and age, he perfectly reaches the profound personality of the other. His simplicity, his respect, his goodness, his art of arousing the best in the hearts of the people he met, shocked the Samaritan woman, the adulterous woman and so many others. May your vow of consecrated virginity - deepened and lived out in the mystery of Christ's chastity - and which already transfigures your persons, drive you to truly reach out to your brothers and sisters in their humanity, in the concrete situations proper to each one! So many people in our world are as if led astray, crushed, in despair! In fidelity to the rules of prudence, make them feel that you love them in the manner of Christ, drawing from his heart the human and divine tenderness that he reserves for them.

You have also promised Christ to be poor with him and like him. Certainly the productive and consumerist society poses complex problems for the practice of evangelical poverty. This is not the place or the time to talk about it. It seems to me that every congregation must see in this economic phenomenon a providential invitation to give a response, at once traditional and entirely new, to the poor Christ. By contemplating him often and at length in his radically poor life, by assiduously frequenting the humble and the poor who are also his face, you will be able to give all that you are and all that you have. The Church needs to be as affected by your witness. Measure your responsibility.

As for the obedience of Jesus, it occupies a central place in his redemptive work. You have often meditated on the pages in which St Paul speaks of the initial disobedience, which was like the gateway to sin and death in the world, and speaks of the mystery of Christ's obedience that triggers humanity's ascent to God. Self-denial, humility, are more difficult for our generation tickled by autonomy and even fantasy. However, one cannot imagine a religious life without obedience to superiors who are guardians of fidelity to the ideal of the institute. St Paul emphasises the link of cause and effect between Christ's obedience to the death of the cross (cf. Phil 2:6-11) and his glory as risen Lord of the universe. In the same way, the obedience of every religious - which is always a sacrifice of the will made out of love - bears abundant fruits of salvation for the whole world.

4. You have therefore accepted to follow Christ and to imitate him closely, to manifest his true face to those who already know him as well as to those who do not. And this through all the apostolic activities to which I alluded at the beginning of this meeting. On the level of commitments to be undertaken, without prejudice to the particular spirituality of your institute, I strongly urge you to integrate yourselves into the immense network of pastoral tasks of the universal Church and dioceses (cf. Perfectae Caritatis, 20). I know that some congregations, for lack of subjects, cannot respond to all the appeals that come to them from Bishops and priests. However, do what you can to ensure the vital services of parishes and dioceses. How many duly trained women religious collaborate in the pastoral care of the new realities that are numerous! In a word, invest your natural and supernatural talents to the utmost in contemporary evangelisation. Be always and everywhere present to the world without being of the world (cf. Jn 17:15-16). Never be afraid to let your identity as women consecrated to the Lord be clearly recognised. Christians and those who are not have a right to know who you are. Christ, the master of us all, made his life a courageous manifestation of his identity (cf. Lk 9:26).

Courage and confidence my dear sisters! I know that for years you have been reflecting a great deal on religious life, on your constitutions. The time has come to live in fidelity to the Lord and to your apostolic tasks. I pray wholeheartedly that the witness of your consecrated life and the face of your religious congregations will awaken in the hearts of many young people the plan to follow Christ as you do. I bless you and all the women religious of France who work on the soil of your homeland or on other continents. And I also bless all those you carry in your hearts and in your prayers.

[Pope John Paul II, to the Religious, Rue de Bac 31 May 1980]

Jesus’s attitude that we observe in the Gospel of today’s liturgy (Mk 6:30-34) helps us to grasp two important aspects of life. The first is rest. To the Apostles returning from the labours of the mission who enthusiastically begin to relate everything they had done, Jesus tenderly directs this invitation to the Apostles: “Come away by yourselves to a lonely place, and rest a while” (v. 31). An invitation to rest.

In so doing, Jesus gives us a valuable teaching. Even though he rejoices on seeing his disciples’ happiness due to the wonders of their preaching, he does not spend time giving them compliments or asking questions. Rather, he is concerned about their physical and interior tiredness. And why does he do this? Because he wants to make them aware of a danger that is always lurking there for us too: the danger to be caught up in the frenzy of doing things, to fall into the trap of activism where what is most important are the results that we obtain and the feeling of being absolute protagonists. How many times this happens in the Church: we are busy, we run around, we think that everything depends on us and, in the end, we risk neglecting Jesus and we always make ourselves the centre. This is why He invites His disciples to rest a bit with Him on their own. It is not only physical rest, but also rest for the heart. For it is not enough to “unplug” ourselves, we need to truly rest. And how do we do this? To do so, we must return to the heart of things: to stop, to remain in silence, to pray so as not to go from the frenzy of work to the frenzy of times of relaxation. Jesus did not neglect the needs of the crowd, but each day, before anything else, he would withdraw in prayer, in silence, in intimacy with the Father. His tender invitation – rest a while – should accompany us. Let us beware, brothers and sisters, of efficiency, let us put a halt to the frantic running around dictated by our agendas. Let us learn how to take a break, to turn off the mobile phone, to contemplate nature, to regenerate ourselves in dialogue with God.

Nonetheless, the Gospel tells us that Jesus and his disciples could not rest as they had wished. The people find them and flock to them from all sides. At which point, he is moved with compassion. This is the second aspect: compassion, which is God’s style. God’s style is to draw near, compassion and tenderness. How many times we find this phrase in the Gospel, in the Bible: “He had compassion on them”. Touched, Jesus dedicates himself to the people and begins to teach again (cf. vv. 33-34). This seems to be a contradiction, but in reality, it is not. In fact, only a heart that does not allow itself to be taken over by hastiness is capable of being moved; that is, of not allowing itself to be caught up in itself and by things to do, and is aware of others, of their wounds, their needs. Compassion is born from contemplation. If we learn to truly rest, we become capable of true compassion; if we cultivate a contemplative outlook, we will carry out our activities without that rapacious attitude of those who want to possess and consume everything; if we stay in touch with the Lord and do not anesthetise the deepest part of ourselves, the things to do will not have the power to cause us to get winded or devour us. We need – listen to this – we need an “ecology of the heart”, that is made up of rest, contemplation and compassion. Let us take advantage of the summer time for this! It will help us quite a bit.

And now, let us pray to the Madonna, who cultivated silence, prayer and contemplation and who is always moved with tender compassion for us, her children.

[Pope Francis, Angelus 18 July 2021]