The difference between common religiosity and personal Faith

(Lk 8:4-15)

The stony soil and scorching climate of Palestine did not make life easy for farmers. The scarcity of rain and the intrusion into the fields of those who wanted to shorten their journey destroyed the plants. It was hard work with few tangible results.

Despite the enormous difficulties, every year the farmer sowed his seed generously and ploughed, animated by his faith in the seed's inner vitality and in the munificence of nature.

Ploughing followed sowing, to prevent the turned soil from drying out immediately under the intense heat and preventing the seed from taking root thanks to a minimum of moisture. Therefore, the sower did not select the different types of soil in advance.

The parable (vv. 5-8) that precedes the allegory (vv. 11-15) compares lived reality with the world of the Spirit. The seed is already at work: the new 'Kingdom to Come' is not glorious, but here and there it takes root and produces - even where you least expect it.

According to conventional thinking, this seems crazy, but the divine 'farmer' does not choose the type of 'soil', nor does he discriminate on the basis of its productive potential - which would seem easy to predict.

The Sower even accepts that his 'grain' fallen on 'good' soil (v. 8) will bear fruit in time 'with perseverance' (v. 15). Unlike Mark and Matthew, Luke speaks only of 'fruit a hundredfold' (v. 8).

Jesus means that the work of evangelisation cannot be measured with pedantry. His Word remains as a Seed sown in the human heart by the One who is neither stingy nor exclusive - but magnanimous.

His Church is a small world alternative to both the Empire and immediately selective religions: the Lord has no intention of carving out disciples who are immediately better than others and isolated from the reality of the human family. A new way of life.

God does not force the growth of the 'seed' in each of us, but waits patiently. He also accepts that it may grow badly or not sprout at all.

Since he scatters abundantly on all kinds of hearts [even on the asphalt], he knows that he will be accused of being unwise: he is not concerned with the immediate external fruits (!) of his 'seed' - he does not care whether the work is 'effective from the outset' (!).

But he is interested in making us understand that he is a Father, not the calculating God of ancient beliefs: miserly, superficial, stingy, aloof, prejudiced.

The metaphor that follows the initial parable emphasises that any lack of results is not attributable to the seed's lack of vitality, nor to God's work, but to human freedom; to our limited or inconsistent nature.

God is generous, especially in the age of rebirth from crisis: it is also a time of generous sowing by the Father, the 'farmer' of his seedlings - more adventurous and less respectable than traditionalists.

Obviously, the Word of the Master and Lord warns against anything that could prevent a new genesis - above all because we often wait to mechanically return to old roles and the old system of things, which is habitual, external and dirigiste.

Are we perhaps still too attached to previous desires and economic levels that have now been overwhelmed by events... not accepting the emergence of opposites that we had never experienced or planned for?

We still think we can return to 'everything as it was before'; to the superficiality of a society based on appearances, not rooted in conviction, immediately enthusiastic and unable to look beyond.

Instead, the changing tide is coming so that we can learn to look within, elsewhere and beyond - to focus on our own and others' unique figures, in the conviviality of differences.

It is likely that the knowledge or lifestyle we would like to reaffirm is still linked to old models that are welcome but now inadequate to provide new answers to new questions. And perhaps all this has led us to imitate too much the disqualified having-appearing, instead of the precious being at the centre of our Calling by Name.

It is not impossible that we have allowed ourselves to become accustomed to decision-making nomenclatures or to hastiness due to performance anxiety, which do not take into account the beautiful terrain of character and vocational gift [which would lead to better contact with the unfulfilled energies of our true inclination - nestled among inconsistencies].

Here we are, caught up in concerns about restoring 'business as usual' or 'how we should be'... Despite the fact that the current traumas are clear signs to broaden our awareness, which has been stifled until now (as if by brambles). These contemporary appeals are eloquent calls to launch every side towards the Exodus, to conquer renewed freedoms and territories of the soul, in essence.

All the influence of an empty and formal spirituality that we carry with us still inhibits a good perception of today, and unnerves us, taking away our inner strength. It does not allow us to follow our own impulse in harmony with the inner world - or the same tendencies in listening to the incessant Call of the Gospels, which is still disseminated by non-conformist prophets, to announce the truth and the creation of a new world.

Well, something - or our whole life - could end up confused; more than ever, we may not be going in the right and clear direction: we may not be making ourselves special as the Sower would like - precisely because of the clichés or emotional voids that steal the Seed, or suffocate the plant, or because of the usual presumption that wants to rise to the top immediately and thus prevents us from putting down deep roots.

We will then have to put aside our mental turmoil and unilateral volitional turmoil; leave space and give in to the new current of quality that is carrying us. And surrender to the proposals of the tide of grains that come to guide us beyond the old disputes: to the natural, original energy of Providence, which knows more than we do.

To the Wind of the Spirit that unfolds beyond the 'grains' - where you least expect it - it does not even matter how immediate the results are - but our 'good' harmony (v.8) - which helps to bring us up to speed with the reality of far-sighted combinations. They will reorder everything in a different way: beyond habitual mental systems - and every result will be more prudent, in favour of the peripheries.

Without too much disposition and calculation in the choice of terrain - once pretentiously removed and sanitised upstream - we will realise that the Sower will finally have crumbled many worldly pedestals, not to humiliate anyone, but to give surprises of astonishing fruitfulness, even for the growth of every creed [all denominations].

His is always and everywhere a generous and uniquely creative Action, put in place to regenerate and empower convictions - not to make us repeat the usual actions or liturgies from the manual [or more glamorous ones]. Then resume playing with the performance or narrow confines of approved patterns.

If we want to synchronise ourselves with the movement of the Sower, we must move with Him and like Him towards the poverty of the various soils [existential situations].

A special narrowness - even more acute in times of global emergency - that forces us to 'move', to become itinerant, to scatter everywhere... and not just to reap a hundredfold (vv. 8.15) in the usual protected centre.

Parables and the mystery of blindness: Narration and transmutation

Getting lost, for transformation

(Lk 8:9-10, 18; cf. Mt 13:10-17; Mk 4:10-12, 25)

St Paul expresses the meaning of the 'mystery of blindness' that contrasts with his journey with the famous expression 'thorn in the side': wherever he went, enemies were already waiting for him, as well as unexpected disagreements.

So it is for us too: disastrous events, catastrophes, emergencies, the disintegration of old reassuring certainties - all external and murky; until recently considered permanent.

Perhaps in the course of our existence, we have already realised that misunderstandings have been the best ways to reactivate ourselves and introduce the energies of renewed Life.

These are resources or situations that we might never have imagined would be allies in our own and others' fulfilment.

Erich Fromm says:

'To live means to be born at every moment. Death occurs when we cease to be born. Birth is therefore not an act; it is an uninterrupted process. The purpose of life is to be born fully, but the tragedy is that most of us die before we are truly born'.

Indeed, in a climate of unrest or absurd differences [that force us to regenerate], the most neglected inner virtues sometimes come to the fore.

New energies - seeking space - and external powers. Both malleable; unusual, unimaginable, unorthodox.

But they find solutions, the real way out of our problems; the path to a future that is not simply a reorganisation of the previous situation, or of how we imagined 'things should have been and done'.

Once a cycle is over, we start a new phase; perhaps with greater righteousness and frankness - brighter and more natural, humanising, closer to the 'divine'.

Authentic and engaging contact with our deepest states of being is generated acutely by detachments.

They lead us to a dynamic dialogue with the eternal reserves of transmuting forces that inhabit us and belong to us.

A primordial experience that goes straight to the heart.

Within us, this path 'fishes' for the creative, fluctuating, unprecedented option.

In this way, the Lord transmits and opens his proposal using 'images'.

An arrow of Mystery that goes beyond the fragments of consciousness, culture, procedures, and what is common.

For a knowledge of oneself and of the world that goes beyond that of history and current events; for the active awareness of other contents.Until the turmoil and chaos itself guides the soul and compels it to a new beginning, to a different perspective (completely shifted), to a new understanding of ourselves and the world.

Well, the transformation of the universe cannot be the result of cerebral or dirigiste teaching; rather, it is the result of a narrative exploration - one that does not distance people from themselves.

And Jesus knows this.

New interpretation of the different Soils

Evolution of the Covenant in times of crisis: the same flaws, different harmonisations

(Mt 13:18-23)

God is generous, especially in the age of rebirth from crisis: it is also a time of generous sowing on the part of the Father.

He remains the Farmer of his seedlings - more adventurous and less respectable than traditionalists or fashionable people.

Obviously, the Word of the Master and Lord warns against anything that could prevent a new Genesis - above all because we often wait to mechanically return to old roles and the old system of things; to the habitual, external, dirigiste model.

Are we perhaps still too attached to desires and previous economic levels (v. 22) now overwhelmed by things... not accepting the emergence of opposites that we had never experienced or planned for (v. 19)?

We still think we can return to 'everything as before'; to the superficiality of a society based on appearances rather than convictions; to an immediately enthusiastic exterior (vv. 20-21) that does not shift our gaze.

Instead, the different tide comes so that we learn to fix our gaze within, elsewhere, and beyond - to focus on our own and others' 'unique figure' in the conviviality of differences.

It is likely that the knowledge or lifestyle we would like to reaffirm is still linked to standards, whether welcome, old-fashioned or à la page - now inadequate to provide new answers to new questions.

And perhaps all this has led us too much to follow and imitate the disqualified 'having-appearing', instead of being, and that precious character at the centre of our Calling by Name.

It is not impossible that we have allowed ourselves to become accustomed to decision-making nomenclatures or to rushing due to performance anxiety.

These do not take into account the 'beautiful terrain' of uniqueness, of the unprecedented gift of vocation [which would lead to better contact with the unfulfilled energies of our genuine inclination - nestled among inconsistencies].

Instead, we are all preoccupied with concerns about restoring things 'as they were' or 'as they should be'...

This is despite the fact that the current traumas are explicit signals to broaden the awareness that has been stifled until now (as if by 'brambles': v.22).

Eloquent appeals - even contemporary ones - to launch every side towards the Exodus, for the conquest of renewed freedoms; territories of the soul, though hidden, at the core of our essence.

All the influence of an empty and formal spirituality that we carry with us still inhibits a good perception of today, and unnerves us, taking away our inner strength.

It does not allow us to follow our own impulse in harmony with the inner world - or the same tendencies in listening to the incessant Call of the Gospels [which is still disseminated by non-approved prophets, to proclaim the truth and the creation of an alternative world].

Well, something or our whole life could be confused; more than ever, we are not going in the right and clear direction: we are not making ourselves special as the Sower would like - precisely because of the stereotypes or emotional voids that steal the Seed, or suffocate the plant, or because of the usual presumption that wants to return to towering immediately and thus prevents us from putting down deep 'roots'.

We will then have to put aside our mental turmoil and unilateral volitional turmoil; make room and give in to the new current of quality that is carrying us.

And surrender to the proposals of the tide of 'grains that come' to guide us beyond the old disputes: to the natural, original energy of Providence, which knows more than we do.

To the Wind of the Spirit that unfolds beyond, the grains - where you least expect them - it does not matter what percentage is productive (v.23b) but our 'beautiful' harmony (v.23a Greek text) that helps to bring us back to the reality of far-sighted mixtures.

They will reorder everything in a different way: beyond habitual mental systems - and every result will be more prudent, in favour of the Peripheries.

Without too much disposition and calculation in the choice of terrain [once pretentiously removed and sanitised upstream], we will realise that the Sower will have finally crumbled many worldly pedestals; not to humiliate anyone, but to give surprises of astonishing fertility, even for the growth of every creed (all denominations).

His is always and everywhere a generous and exceptionally creative Action, put in place to regenerate and empower convictions.

Not to make us repeat the usual actions or clichés from the manual [and start playing with performance again, or with the narrow confines of widely approved patterns].If we want to synchronise ourselves with the movement of the Sower, we must move with Him and like Him towards the poverty of the various soils (existential situations).

A special narrowness - even more acute in times of global emergency - that forces us to 'move', to become itinerant, to scatter everywhere.

And not just to gather the 'hundred' (v. 23) in the usual protected 'centre'.

The Lord scatters the seed of the word of God freely and with abundance but knowing that it may fall on poor soil, which will not allow a seed to mature because of dryness, or that its vital force may be extinguished, choked by thorn bushes. Yet the sower does not lose heart, for he knows that part of this seed is destined to find "good soil", namely, ardent hearts capable of receiving the word with willingness to help it mature through perseverance and yield fruit generously for the benefit of many. 

The image of the soil can evoke the reality of the family, on the whole good; the sometimes arid and harsh environment of work; the days of suffering and tears. The earth is above all the heart of every person, especially of youth, to whom you address your service of listening and guidance: a heart that is often confused and disoriented, yet capable of containing unimaginable powers of generosity. It is like a bud ready to open to a life spent for the love of Jesus, able to follow him with the totality and the certainty that comes from having found the greatest treasure that exists. It is always and only the Lord who sows in human hearts. Only after the abundant and generous sowing of the word of God can one progress further along the paths of companionship and education, of formation and discernment. All this is linked to that tiny seed, the mysterious gift of divine Providence which releases from within an extraordinary force. In fact, it is the Word of God who brings about in himself what he says and desires.

[Pope Benedict, to participants at the European conference on vocational pastoral care, 4 July 2009]

5. “Behold, the sower went forth to sow” (Mt 13:3).

The Incarnation of the Word is the greatest and truest “sowing” of the Father. At the end of time, the harvest will take place: man will then be subjected to God’s judgement. Having received much, much will be asked of him.

Man is responsible not only for himself, but also for other creatures. He is responsible in a global sense: in fact, their fate in time and beyond time is linked to him. If he obeys the Creator's plan and conforms to it, he leads the whole of creation into the kingdom of freedom, just as he dragged it with him into the kingdom of corruption because of his original disobedience. This is what St Paul meant to tell us today in the second reading.

His discourse is mysterious, but fascinating. By welcoming Christ, humanity is able to bring a flow of new life into creation. Without Christ, the cosmos itself pays the consequences of humanity's refusal to freely adhere to the plan of divine salvation. For our hope and that of all creatures, Christ has sown in the human heart a seed of new and immortal life. A seed of salvation that gives creation a new direction: the glory of the Kingdom of God.

[Pope John Paul II, homily at S. Stefano di Cadore, 11 July 1993]

When Jesus spoke, he used simple words and he also used images which were examples taken from daily life, in order to be easily understood by all. This is why they listened to him willingly and appreciated his message which directly touched their heart. And it was not that complicated language which was difficult to understand, as that used by the Doctors of the Law of that time, which was not easily understood, was very rigid and distanced people. And with this language Jesus made the mystery of the Kingdom of God understood; it was not complicated theology. And one example is that of today’s Gospel passage: the parable of the sower (cf. Mt 13:1-23).

The sower is Jesus. With this image, we can see that he presents himself as one who does not impose himself, but rather offers himself. He does not attract us by conquering us, but by donating himself: he casts seeds. With patience and generosity, he spreads his Word, which is not a cage or a trap, but a seed which can bear fruit. And how can it bear fruit? If we welcome it.

Therefore, the parable concerns us especially. In fact, it speaks more of the soil than of the sower. Jesus carries out, so to speak, a “spiritual X-ray” of our heart, which is the soil on which the seed of the Word falls. Our heart, like the soil, may be good and then the Word bears fruit — and a great deal — but it can also be hard and impermeable. This happens when we hear the Word but it bounces off of us, just as on a street: it does not enter.

Between the good soil and the street; the asphalt — if we throw a seed on the “sanpietrini” (cobblestones), nothing grows — there are however, two intermediate types of soil which, in different amounts, we can have within us. The first, Jesus says, isrocky. Let us try to imagine it: rocky ground is a terrain that “does not have much soil” (cf. Mt 13:5), so the seed sprouts but is unable to put down deep roots. This is how the superficial heart is: it welcomes the Lord, wants to pray, love and bear witness, but does not persevere; it becomes tired and never “takes off”. It is a heart without depth, where the rocks of laziness prevail over the good soil, where love is fickle and fleeting. But whoever welcomes the Lord only when they want to does not bear fruit.

Then, there is the last ground, the thorny one, filled with briars which choke the good plants. What do these thorns represent? “The cares of the world and the delight in riches” (v. 22), as Jesus says explicitly. The thorns are the vices which come to blows with God, which choke his presence: above all these are the idols of worldly wealth, living avidly, for oneself, for possessions and for power. If we cultivate these thorns, we choke God’s growth within us. Each of us can recognize his or her big or small thorns, the vices that inhabit the heart, those more or less deeply rooted briars that God does not like and that prevent us from having a clean heart. It is necessary to tear them out, otherwise the Word cannot bear fruit, the seed will not grow.

Dear brothers and sisters, Jesus invites us today to look inside ourselves: to give thanks for our good soil and to tend the soil that is not yet good. Let us ask ourselves if our heart is open to welcome the seed of the Word of God with faith. Let us ask ourselves if our rocks of laziness are still numerous and large; let us identify our thorns of vice and call them by name. Let us find the courage to reclaim the soil, to effect a nice conversion of our heart, bringing to the Lord in Confession and in prayer our rocks and our thorns. In doing this, Jesus, the Good Sower will be glad to carry out an additional task: purify our hearts by removing the rocks and the thorns which choke his Word.

[Pope Francis, Angelus, 16 July 2017]

Action of the Risen One

(Lk 8:1-3)

The rabbis did not accept women into their schools, because they were considered not up to the task.

But Jesus doesn’t come to teach laws or philosophies, vice versa to gather around Him the despised and non-persons of all times.

In Christ each one opens himself to hope. Who was considered as worthless proclaims and bears witness to God’s love for the little ones and the least.

All with delicacy, and here are the female figures: fidelity takes over. 

In women, piety arises spontaneously [it is not conceived as for us males: immediately to the goal and source of gain].

With them also vanishes the anxiety of performance that accompanies men, who also on the ‘good’ must immediately appear setting up platforms and défilé; be all noticed, cultivate public and private relations that matter, and make career over it.

Jesus conquers the hearts of women because He understands their generosity, the depth of feelings, the capacity for dedication and personal relationship, the extreme gift of self; sensitivity, Faith-love, patience, meekness, generosity, capacity for fatigue and suffering.

Instead of "killing" time, women fill it thoroughly.

Jesus does not want a humanity aimed at being appreciated more than “hiding”, inclined to speak more than to ‘perceive’; willingly inclined to organize-plan more than to meditate - and to sense the depth of our Roots.

The prevalence or balance of the female aspect is an appropriate counterweight to a world prone to dirigisme and the exercise of the will, rather than to the cultivation of sons’ feelings.

Happy is that vocation accompanied by the intensity, depth, delicacy, ability to wait and at the same time consistency to the principles - and participation in destiny - typical aspects of female sensitivity and the world of consecrated women.

[Perhaps that of Mary, Joan, Susannah and many others of the early days was a role comparable to that of Martha in the family of Bethany, coordinator of the community of only sisters and brothers].

In Lk, the story of women expresses the action of the Risen One. He accepts them as followers and disciples.

In the female figures we read in filigree the story of humanity that in Christ rises and assumes dignity.

Nation that becomes fraternal in pain, prepares nourishment (instead of taking it away), persists, struggles and in this action becomes even an icon of prayer.

It is a model of dedication and self-giving [instead of calculation and cunning] - ready for life, and type of the Announcement; treasure that unleashes the Spirit.

Jesus on his way with the Twelve (v.1) still has a long journey to go today in the magic of the feminine - who knows how to welcome the person and listen to events, always being on the field.

Women learn from their essence, so they know how to attract, they know the indispensable things, they understand where and how to proceed, they are present in the present - and without dominating, they solve problems.

They are not afraid of losing “position”.

To internalize and live the message:

Do you feel called to a spiritual synthesis of personalities, with all the virtue and completeness that springs from a more complete character?

[Friday 24th wk. in O.T.  September 19, 2025]

(Lk 8:1-3)

The rabbis did not accept women in their schools, because they were considered not up to the task.

But Jesus does not come to teach laws or philosophies, but to gather around himself the despised and the non-people of all times.

In Christ, everyone is opened to hope. Those considered worthless proclaim and witness God's love for the little ones and the least.

All with delicacy, and here are the female figures: the narcissism of the masquerade is replaced by fidelity.

In women, piety arises spontaneously (it is not conceived as it is for us males: immediately at the goal and a source of gain).

With them also vanishes the performance anxiety that accompanies men, who also on the good must immediately appear by setting up platforms and défilés; be noticed, cultivate public and private relations that count, and make a career out of it. A syndrome still well established.

Jesus conquers women's hearts because he understands their generosity, their depth of feeling, their capacity for dedication and personal relationships, for extreme self-giving; sensitivity, faith-love, patience, meekness, generosity, the capacity for effort and suffering.

Each of us can testify to the importance of these notes that are often unknown to the scrounging world of the entitled, who go straight to cutting and separating, organising instead of welcoming, judging instead of dialoguing, believing themselves to be someone at all costs - often setting up childish lies.

Or for those who prefer to wallow in tavern life, to waste time frittering it away or just for themselves, rather than use it well and treasure it: instead of 'killing it', women fill it to the brim.

Jesus does not want a humanity inclined to be appreciated more than to concealment, inclined to talk more than to perceive; inclined to organise-planning more than to meditate - and to sense the depth of our Roots.

The prevalence or balance of the feminine aspect is an opportune counterbalance to a 'Christian' world... in the West unbalanced on the masculine: prone to dirigisme and the exercise of the will rather than the cultivation of childlike feeling.

Happy that vocation that is accompanied by intensity, depth, delicacy, the ability to wait and at the same time coherence to principles (never sold out to the highest bidder) and participation in destiny - typical aspects of feminine sensitivity and the world of consecrated women.

Having received personal grace from an aunt and cousins who were nuns [as well as the gift of spectacular female memories similar to Mary of Nazareth in the family], I suspect that Lk's brushstroke bears witness to the fundamental weight of women even as managers, coordinators, supporters and sensitive animators of the first fraternal realities and assemblies of followers.

Perhaps that of Mary, Joan, Susanna, Peter's mother-in-law and many others in the early days was a role comparable to that of Martha in the family of Bethany.

Unfortunately, later ecclesiastical convention failed to give weight to the unquestionable fact of women's discipleship, flattening out to male discipleship - a disvalue that we are beginning to pay for in an obvious way (but it is a grace: nothing would move otherwise).

In Lk, the women's story expresses the action of the Risen One.

He accepts them as followers and disciples. In the female figures we read in watermark the story of humanity that in Christ rises up and assumes dignity - instead of being further harassed.

It becomes fraternal in pain (instead of only in victory), it prepares nourishment (instead of taking it away), it persists without mannerism.

It is the Church of authentic struggle, from within, and in such acting with frankness it even becomes an icon of prayer - instead of keeping to the minimum and doing a lot of diplomacy, then manipulating the naive, and only showing off.

It is fraternity, i.e. concrete solidarity; a model of dedication and self-giving, instead of calculation and cunning (ways of subterfuge; contrived, deliberate).

Women ready for life. Type of the Announcement: Treasure unleashing the Spirit that conversely males want to cunningly keep for themselves - to master it, making it one-sided.

The Jesus on the road with the Twelve (v.1) still has a long way to go, precisely in our realities consolidated by traditions that are considered unquestionable, but narrow, stubborn, stifling, puerile and deaf.

They remain on the surface, thus blocking the expressions of life.

The magic of the feminine, on the other hand, knows how to welcome the individual and listen to events, always being in the field to realise what characterises us.

Women learn from their essence, so they know how to attract, they know what is needed, they understand where and how to proceed, they are present in the present - and without overseeing, they solve problems.

They do not fear losing 'position'.

To internalise and live the message:

Would you rather be spiritually accompanied by a woman or a man? Why?Does pastoral work that is languishing, in your opinion, have anything to do with unilateral chains of command, in which you fear losing 'position'?

Do you also feel called to a spiritual synthesis of personalities, with all the virtue and completeness that comes from a varied nature?

Dear Brothers and Sisters,

Today, we have come to the end of our journey among the witnesses of early Christianity mentioned in the New Testament writings. And we use the last step of this first journey to dedicate our attention to the many female figures who played an effective and precious role in spreading the Gospel.

In conformity with what Jesus himself said of the woman who anointed his head shortly before the Passion: "Truly, I say to you, wherever this Gospel is preached in the whole world, what she has done will be told in memory of her" (Mt 26: 13; Mk 14: 9), their testimony cannot be forgotten.

The Lord wants these Gospel witnesses, these figures who have made a contribution so that faith in him would grow, to be known, and their memory kept alive in the Church. We can historically distinguish the role of the first women in early Christianity, during Jesus' earthly life and in the events of the first Christian generation.

Jesus, as we know, certainly chose from among his disciples 12 men as Fathers of the new Israel and appointed them "to be with him, and to be sent out to preach" (Mk 3: 14-15).

This fact is obvious; but, in addition to the Twelve, pillars of the Church and fathers of the new People of God, many women were also chosen to number among the disciples. I can only mention very briefly those who followed Jesus himself, beginning with the Prophetess Anna (cf. Lk 2: 36-38), to the Samaritan woman (cf. Jn 4: 1-39), the Syro-Phoenician woman (cf. Mk 7: 24-30), the woman with the haemorrhage (cf. Mt 9: 20-22) and the sinful woman whose sins were forgiven (cf. Lk 7: 36-50).

I will not even refer to the protagonists of some of his effective parables, for example, the housewife who made bread (cf. Mt 13: 33), the woman who lost the drachma (cf. Lk 15: 8-10), the widow who pestered the judge (cf. Lk 18: 1-8). More important for our topic are the women who played an active role in the context of Jesus' mission.

In the first place, we think spontaneously of the Virgin Mary, who with her faith and maternal labours collaborated in a unique way in our Redemption to the point that Elizabeth proclaimed her "Blessed... among women" (Lk 1: 42), adding: "Blessed is she who believed..." (Lk 1: 45).

Having become a disciple of her Son, Mary manifested total trust in him at Cana (cf. Jn 2: 5), and followed him to the foot of the Cross where she received from him a maternal mission for all his disciples of all times, represented by John (cf. Jn 19: 25-27).

Then there are various women with roles of responsibility who gravitated in their different capacities around the figure of Jesus. The women who followed Jesus to assist him with their own means, some of whose names Luke has passed down to us, are an eloquent example: Mary of Magdala, Joanna, Susanna and "many others" (cf. Lk 8: 2-3).

The Gospels then tell us that the women, unlike the Twelve, did not abandon Jesus in the hour of his Passion (cf. Mt 27: 56, 61; Mk 15: 40). Among them, Mary Magdalene stands out in particular. Not only was she present at the Passion, but she was also the first witness and herald of the Risen One (cf. Jn 20: 1, 11-18).

It was precisely to Mary Magdalene that St Thomas Aquinas reserved the special title, "Apostle of the Apostles" (apostolorum apostola), dedicating to her this beautiful comment: "Just as a woman had announced the words of death to the first man, so also a woman was the first to announce to the Apostles the words of life" (Super Ioannem, ed. Cai, 2519).

Nor was the female presence in the sphere of the primitive Church in any way secondary. We will not insist on the four unnamed daughters of Philip the "Deacon" who lived at Caesarea; they were all endowed with the "gift of prophecy", as St Luke tells us, that is, the faculty of intervening publicly under the action of the Holy Spirit (cf. Acts 21: 9). The brevity of information does not permit more precise deductions.

It is rather to St Paul that we are indebted for a more ample documentation on the dignity and ecclesial role of women. He begins with the fundamental principle according to which for the baptized: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Gal 3: 28), that is, all are united in the same basic dignity, although each with specific functions (cf. I Cor 12: 27: 30).

The Apostle accepts as normal the fact that a woman can "prophesy" in the Christian community (I Cor 11: 5), that is, speak openly under the influence of the Spirit, as long as it is for the edification of the community and done in a dignified manner.

Thus, the following well-known exhortation: "Women should keep silence in the Churches" (I Cor 14: 34) is instead to be considered relative. Let us leave to the exegetes the consequent, much discussed problem of the relationship between the first phrase - women can prophesy in Churches - and the other - they are not permitted to speak; that is, the relationship between these two apparently contradictory instructions. This is not for discussion here.

Last Wednesday we already came across the figure of Prisca or Priscilla, Aquila's wife, who surprisingly is mentioned before her husband in two cases (cf. Acts 18: 18; Rom 16: 3): In any case, both are explicitly described by Paul as his sun-ergoús, "collaborators" (Rom 16: 3).

There are several other important points that cannot be ignored. It should be noted, for example, that Paul's short Letter to Philemon is actually also addressed to a woman called "Apphia" (cf. Phlm 2). The Latin and Syriac translations of the Greek text add to this name "Apphia", the appellative "soror carissima" (ibid.), and it must be said that she must have held an important position in the community at Colossae. In any case, she is the only woman mentioned by Paul among those to whom he addressed a Letter.

Elsewhere, the Apostle mentions a certain "Phoebe", described as "a deaconess of the Church at Cenchreae", the port town east of Corinth (Rom 16: 1-2). Although at that time the title had not yet acquired a specific ministerial value of a hierarchical kind, it expresses a true and proper exercise of responsibility on the part of this woman for this Christian community. Paul recommends that she be received cordially and assisted "in whatever she may require". Then he adds: "for she has been a helper of many and of myself as well".

In the same epistolary context the Apostle outlines with delicate touches the names of other women: a certain Mary, then Tryphaena, Tryphosa and "the beloved" Persis, as well as Julia, of whom he writes openly that they have "worked hard among you" or "worked hard in the Lord" (Rom 16: 6, 12a, 12b, 15), thereby emphasizing their strong ecclesial commitment.

Furthermore, in the Church at Philippi two women were to distinguish themselves, Euodia and Syntyche (cf. Phil 4: 2). Paul's entreaty to mutual agreement suggests that these two women played an important role in that community.

In short, without the generous contribution of many women, the history of Christianity would have developed very differently.

This is why, as my venerable and dear Predecessor John Paul II wrote in his Apostolic Letter Mulieris Dignitatem: "The Church gives thanks for each and every woman.... The Church gives thanks for all the manifestations of the feminine "genius' which have appeared in the course of history, in the midst of all peoples and nations; she gives thanks for all the charisms which the Holy Spirit distributes to women in the history of the People of God, for all the victories which she owes to their faith, hope and charity: she gives thanks for all the fruits of feminine holiness" (n. 31).

As we can see, the praise refers to women in the course of the Church's history and was expressed on behalf of the entire Ecclesial Community. Let us also join in this appreciation, thanking the Lord because he leads his Church, generation after generation, availing himself equally of men and women who are able to make their faith and Baptism fruitful for the good of the entire Ecclesial Body and for the greater glory of God.

[Pope Benedict, General Audience 14 February 2007]

13. As we scan the pages of the Gospel, many women, of different ages and conditions, pass before our eyes. We meet women with illnesses or physical sufferings, such as the one who had "a spirit of infirmity for eighteen years; she was bent over and could not fully straighten herself" (Lk 13:11); or Simon's mother-in-law, who "lay sick with a fever" (Mk 1:30); or the woman "who had a flow of blood" (cf. Mk 5:25-34), who could not touch anyone because it was believed that her touch would make a person "impure". Each of them was healed, and the last-mentioned - the one with a flow of blood, who touched Jesus' garment "in the crowd" (Mk 5:27) - was praised by him for her great faith: "Your faith has made you well" (Mk 5:34). Then there is the daughter of Jairus, whom Jesus brings back to life, saying to her tenderly: "Little girl, I say to you, arise" (Mk 5:41). There also is the widow of Nain, whose only son Jesus brings back to life, accompanying his action by an expression of affectionate mercy: "He had compassion on her and said to her, 'Do not weep!'"(Lk 7:13). And finally there is the Canaanite woman, whom Christ extols for her faith, her humility and for that greatness of spirit of which only a mother's heart is capable. "O woman, great is your faith! Be it done for you as you desire" (Mt 15:28). The Canaanite woman was asking for the healing of her daughter.

Sometimes the women whom Jesus met and who received so many graces from him, also accompanied him as he journeyed with the Apostles through the towns and villages, proclaiming the Good News of the Kingdom of God; and they "provided for them out of their means". The Gospel names Joanna, who was the wife of Herod's steward, Susanna and "many others" (cf. Lk 8:1-3).

Sometimes women appear in the parables which Jesus of Nazareth used to illustrate for his listeners the truth about the Kingdom of God. This is the case in the parables of the lost coin (cf. Lk 15: 8-10), the leaven (cf. Mt 13:33), and the wise and foolish virgins (cf. Mt 25:1-13). Particularly eloquent is the story of the widow's mite. While "the rich were putting their gifts into the treasury... a poor widow put in two copper coins". Then Jesus said: "This poor widow has put in more than all of them... she out of her poverty put in all the living that she had" (Lk 21:1-4). In this way Jesus presents her as a model for everyone and defends her, for in the socio-juridical system of the time widows were totally defenceless people (cf. also Lk 18:1-7).

In all of Jesus' teaching, as well as in his behaviour, one can find nothing which reflects the discrimination against women prevalent in his day. On the contrary, his words and works always express the respect and honour due to women. The woman with a stoop is called a "daughter of Abraham" (Lk 13:16), while in the whole Bible the title "son of Abraham" is used only of men. Walking the Via Dolorosa to Golgotha, Jesus will say to the women: "Daughters of Jerusalem, do not weep for me" (Lk 23:28). This way of speaking to and about women, as well as his manner of treating them, clearly constitutes an "innovation" with respect to the prevailing custom at that time.

This becomes even more explicit in regard to women whom popular opinion contemptuously labelled sinners, public sinners and adulteresses. There is the Samaritan woman, to whom Jesus himself says: "For you have had five husbands, and he whom you now have is not your husband". And she, realizing that he knows the secrets of her life, recognizes him as the Messiah and runs to tell her neighbours. The conversation leading up to this realization is one of the most beautiful in the Gospel (cf. Jn 4:7-27).

Then there is the public sinner who, in spite of her condemnation by common opinion, enters into the house of the Pharisee to anoint the feet of Jesus with perfumed oil. To his host, who is scandalized by this, he will say: "Her sins, which are many, are forgiven, for she loved much" (cf. Lk 7:37-47).

Finally, there is a situation which is perhaps the most eloquent: a woman caught in adulterv is brought to Jesus. To the leading question "In the law Moses commanded us to stone such. What do you say about her?", Jesus replies: "Let him who is without sin among you be the first to throw a stone at her". The power of truth contained in this answer is so great that "they went away, one by one, beginning with the eldest". Only Jesus and the woman remain. "Woman, where are they? Has no one condemned you?". "No one, Lord". "Neither do I condemn you; go, and do not sin again" (cf. Jn 8:3-11).

These episodes provide a very clear picture. Christ is the one who "knows what is in man" (cf. Jn 2:25) - in man and woman. He knows the dignity of man, his worth in God's eyes. He himself, the Christ, is the definitive confirmation of this worth. Everything he says and does is definitively fulfilled in the Paschal Mystery of the Redemption. Jesus' attitude to the women whom he meets in the course of his Messianic service reflects the eternal plan of God, who, in creating each one of them, chooses her and loves her in Christ (cf. Eph 1:1-5). Each woman therefore is "the only creature on earth which God willed for its own sake". Each of them from the "beginning" inherits as a woman the dignity of personhood. Jesus of Nazareth confirms this dignity, recalls it, renews it, and makes it a part of the Gospel and of the Redemption for which he is sent into the world. Every word and gesture of Christ about women must therefore be brought into the dimension of the Paschal Mystery. In this way everything is completely explained.

[Pope John Paul II, Mulieris Dignitatem]

Today, 8 March, I would also like to say a few words about the irreplaceable contribution of women in building a world that can be a home for all. Women make the world beautiful, they protect it and keep it alive. They bring the grace of renewal, the embrace of inclusion, and the courage to give of oneself. Peace, then, is born of women, it arises and is rekindled by the tenderness of mothers. Thus the dream of peace becomes a reality when we look towards women. It is not by chance that in the account of Genesis the woman comes from the side of the man while he is sleeping (cf Gen 2:21). Women, that is, have their origins close to a heart and a dream. They therefore bring the dream of love into the world. If we take to heart the importance of the future, if we dream of a future peace, we need to give space to women.

[Pope Francis, speech of 8 March 2019]