Oct 23, 2026 Written by 

The humble person, though perceived as a failure, in fact walks the path of courage

But what is it that makes people "young" in the Gospel sense? Our Meeting, which is taking place in the shadow of a Marian Shrine, invites us to look to Our Lady. Let us therefore ask ourselves: How did Mary spend her youth? Why was it that in her the impossible became possible? She herself reveals it to us in the Canticle of the Magnificat. God "regarded the low estate of his handmaiden" (Lk 1: 48a). It was Mary's humility that God appreciated more than anything else in her. And it is precisely of humility that the other two Readings of today's liturgy speak to us. Is it not a happy coincidence that this message is addressed to us exactly here in Loreto? Here, we think spontaneously of the Holy House of Nazareth, which is the Shrine of humility: the humility of God who took flesh, who made himself small, and the humility of Mary who welcomed him into her womb; the humility of the Creator and the humility of the creature. Jesus, Son of God and Son of man, was born from this encounter of humility. "The greater you are, the more you humble yourself, so you will find favour in the sight of the Lord. For great is the might of the Lord" (3: 18-20) says the passage in Sirach; and in the Gospel, after the Parable of the Wedding Feast, Jesus concludes: "Every one who exalts himself will be humbled, and he who humbles himself will be exalted" (Lk 14: 11). Today, this perspective mentioned in the Scriptures appears especially provocative to the culture and sensitivity of contemporary man. The humble person is perceived as someone who gives up, someone defeated, someone who has nothing to say to the world. Instead, this is the principal way, and not only because humility is a great human virtue but because, in the first place, it represents God's own way of acting. It was the way chosen by Christ, the Mediator of the New Covenant, who "being found in human form he humbled himself and became obedient unto death, even death on a cross" (Phil 2: 8). 

Dear young people, I seem to perceive in these words of God about humility an important message which is especially current for you who want to follow Christ and belong to his Church. This is the message: do not follow the way of pride but rather that of humility. Go against the tide: do not listen to the interested and persuasive voices that today are peddling on many sides models of life marked by arrogance and violence, by oppression and success at any cost, by appearances and by having at the expense of being. How many messages, which reach you especially through the mass media, are targeting you! Be alert! Be critical! Do not follow the wave produced by this powerful, persuasive action. Do not be afraid, dear friends, to prefer the "alternative" routes pointed out by true love: a modest and sound lifestyle; sincere and pure emotional relationships; honest commitment in studies and work; deep concern for the common good. Do not be afraid of seeming different and being criticized for what might seem to be losing or out of fashion; your peers but adults too, especially those who seem more distant from the mindset and values of the Gospel, are crying out to see someone who dares to live according to the fullness of humanity revealed by Jesus Christ. 

Therefore, dear friends, the way of humility is not the way of renunciation but that of courage. It is not the result of a defeat but the result of a victory of love over selfishness and of grace over sin.
In following Christ and imitating Mary, we must have the courage of humility; we must entrust ourselves humbly to the Lord, because only in this way will we be able to become docile instruments in his hands and allow him to do great things in us

[Pope Benedict, Youth Agora, Loreto, 2 September 2007]

5 Last modified on Friday, 23 October 2026 04:50
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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Man rightly fears falling victim to an oppression that will deprive him of his interior freedom, of the possibility of expressing the truth of which he is convinced, of the faith that he professes, of the ability to obey the voice of conscience that tells him the right path to follow [Dives in Misericordia, n.11]
L'uomo ha giustamente paura di restar vittima di una oppressione che lo privi della libertà interiore, della possibilità di esternare la verità di cui è convinto, della fede che professa, della facoltà di obbedire alla voce della coscienza che gli indica la retta via da seguire [Dives in Misericordia, n.11]
We find ourselves, so to speak, roped to Jesus Christ together with him on the ascent towards God's heights (Pope Benedict)
Ci troviamo, per così dire, in una cordata con Gesù Cristo – insieme con Lui nella salita verso le altezze di Dio (Papa Benedetto)
There are also serious, dangerous omissions and we have to recognize with healthy realism that in this way things are not all right, it is not all right when errors are made. However, we must also be certain at the same time that if, here and there, the Church is dying because of the sins of men and women, because of their non-belief, at the same time she is reborn (Pope Benedict)
Ci sono anche cadute gravi, pericolose, e dobbiamo riconoscere con sano realismo che così non va, non va dove si fanno cose sbagliate. Ma anche essere sicuri, allo stesso tempo, che se qua e là la Chiesa muore a causa dei peccati degli uomini, a causa della loro non credenza, nello stesso tempo, nasce di nuovo (Papa Benedetto)
The question makes apparent the concern, present in ancient Jewish tradition, over finding a unifying principle in the various formulations of God's will […] Emphasis is placed on the totality of this dedication to God, listing the three faculties that define man in his deep psychological structures: heart, soul and mind. The word mind, diánoia, contains the rational element (Pope Benedict)
La domanda lascia trasparire la preoccupazione, presente nell’antica tradizione giudaica, di trovare un principio unificatore delle varie formulazioni della volontà di Dio […] L’accento è posto sulla totalità di questa dedizione a Dio, elencando le tre facoltà che definiscono l’uomo nelle sue strutture psicologiche profonde: cuore, anima e mente. Il termine mente, diánoia, contiene l’elemento razionale (Papa Benedetto)
A “year” of grace: the period of Christ’s ministry, the time of the Church before his glorious return, an interval of our life (Pope Francis)
Un “anno” di grazia: il tempo del ministero di Cristo, il tempo della Chiesa prima del suo ritorno glorioso, il tempo della nostra vita (Papa Francesco)
The Church, having before her eyes the picture of the generation to which we belong, shares the uneasiness of so many of the people of our time (Dives in Misericordia n.12)
Avendo davanti agli occhi l'immagine della generazione a cui apparteniamo, la Chiesa condivide l'inquietudine di tanti uomini contemporanei (Dives in Misericordia n.12)
Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, there is no one who assumes this dignity for himself, if he is not called by God (Heb 5:4) [Pope Paul VI]
Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, non vi è alcuno che assuma da sé questa dignità, se non è chiamato da Dio (He 5,4) [Papa Paolo VI]

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