Dialogo e Solstizio

Aug 13, 2025 Written by don Giuseppe Nespeca

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Angolo dell'ottimista

Reference to the Eucharist

2. Jesus says: "The kingdom of heaven is like a king who made a wedding feast for his son" (Matthew 22: 2). The parable of the wedding feast presents the Kingdom of God as a royal - and therefore sovereign - initiative of God himself. It also includes the theme of love, and precisely of spousal love: the son for whom the father prepares the wedding feast is the bridegroom.

Although the bride is not called by name in this parable, the circumstances indicate her presence, and make it clear who she is. This will appear clearly in other New Testament texts, which identify the Church with the Bride (Jn 3:29; Rev 21:9; 2 Cor 11:2; Eph 5:23-27.29).

3. On the other hand, the parable clearly contains the indication of the Bridegroom, who is Christ, who implements the Father's new Covenant with humanity. This is a covenant of love, and the Kingdom of God itself appears as a communion (community of love), which the Son implements by the Father's will. The 'banquet' is the expression of this communion. In the context of the economy of salvation described by the Gospel, it is not difficult to see in this nuptial banquet a reference to the Eucharist: the sacrament of the new and eternal Covenant, the sacrament of Christ's nuptial wedding with humanity in the Church.

4. Although the Church as Bride is not mentioned in the parable, other elements are found in the context of the parable that recall what the Gospel tells us about the Church as the Kingdom of God. Thus the universality of the divine invitation: "The King says to his servants, 'Everyone you find, call them to the wedding'" (Matthew 22:9).

Among the guests at the wedding banquet of the Son, those chosen first are missing: those who were to be guests according to the tradition of the old Covenant. These refuse to go to the banquet of the new Covenant, citing various pretexts. Then Jesus makes the King, the master of the house, say: "Many are called, but few chosen" (Mt 22:14). Instead, the invitation is extended to many others, who crowd the banquet hall. The detail brings to mind that other cautionary word that Jesus had spoken: "Now I tell you that many will come from the east and the west and will sit at table with Abraham, Isaac and Jacob in the kingdom of heaven, while the children of the kingdom will be cast out" (Mt 8:11-12). Here we can clearly see how the invitation becomes universal: God intends to make the new Covenant in his Son no longer with the chosen people alone, but with the whole of humanity.

5. The sequel to the parable indicates that definitive participation in the wedding banquet is linked to certain essential conditions. It is not enough to have entered the Church to be sure of eternal salvation: "Friend, how could you enter here without a wedding garment?" (Matthew 22:12), the King asks one of the guests. The parable, which at this point seems to move from the problem of the historical rejection of the election by the people of Israel to the individual behaviour of whoever is called and the judgement that will be pronounced on him, does not specify the meaning of that 'garment'. But it can be said that the explanation is to be found in the whole of Christ's teaching. The Gospel, particularly the Sermon on the Mount, speaks of the commandment of love, which is the principle of divine life and perfection after the pattern of the Father: 'Be . . . perfect as your heavenly Father is perfect' (Mt 5:48). This is that 'new commandment', which, as Jesus teaches, consists in this: 'As I have loved you, so love one another' (Jn 13:34). It thus seems to be concluded that the "wedding garment", as a condition for attending the banquet, is precisely this love.

This is confirmed by another great parable, concerning the final judgement, and therefore of an eschatological nature. Only those who implement the commandment of love in works of spiritual and corporal mercy towards their neighbour can take part in the banquet of the Kingdom of God: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Mt 25:34).

[Pope John Paul II, General Audience 18 September 1991]

59 Last modified on Wednesday, 13 August 2025 05:17

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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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The basis of Christian construction is listening to and the fulfilment of the word of Christ (Pope John Paul II)

Alla base della costruzione cristiana c’è l’ascolto e il compimento della parola di Cristo (Papa Giovanni Paolo II)

«Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still; teach the upright, he will gain yet more» (Prov 9:8ff)

«Rimprovera il saggio ed egli ti sarà grato. Dà consigli al saggio e diventerà ancora più saggio; istruisci il giusto ed egli aumenterà il sapere» (Pr 9,8s)

These divisions are seen in the relationships between individuals and groups, and also at the level of larger groups: nations against nations and blocs of opposing countries in a headlong quest for domination [Reconciliatio et Paenitentia n.2]

Queste divisioni si manifestano nei rapporti fra le persone e fra i gruppi, ma anche a livello delle più vaste collettività: nazioni contro nazioni, e blocchi di paesi contrapposti, in un'affannosa ricerca di egemonia [Reconciliatio et Paenitentia n.2]

But the words of Jesus may seem strange. It is strange that Jesus exalts those whom the world generally regards as weak. He says to them, “Blessed are you who seem to be losers, because you are the true winners: the kingdom of heaven is yours!” Spoken by him who is “gentle and humble in heart”, these words present a challenge (Pope John Paul II)

È strano che Gesù esalti coloro che il mondo considera in generale dei deboli. Dice loro: “Beati voi che sembrate perdenti, perché siete i veri vincitori: vostro è il Regno dei Cieli!”. Dette da lui che è “mite e umile di cuore”, queste parole lanciano una sfida (Papa Giovanni Paolo II)

The first constitutive element of the group of Twelve is therefore an absolute attachment to Christ: they are people called to "be with him", that is, to follow him leaving everything. The second element is the missionary one, expressed on the model of the very mission of Jesus (Pope John Paul II)

Il primo elemento costitutivo del gruppo dei Dodici è dunque un attaccamento assoluto a Cristo: si tratta di persone chiamate a “essere con lui”, cioè a seguirlo lasciando tutto. Il secondo elemento è quello missionario, espresso sul modello della missione stessa di Gesù (Papa Giovanni Paolo II)

Isn’t the family just what the world needs? Doesn’t it need the love of father and mother, the love between parents and children, between husband and wife? Don’t we need love for life, the joy of life? (Pope Benedict)

Non ha forse il mondo bisogno proprio della famiglia? Non ha forse bisogno dell’amore paterno e materno, dell’amore tra genitori e figli, tra uomo e donna? Non abbiamo noi bisogno dell’amore della vita, bisogno della gioia di vivere? (Papa Benedetto)

Thus in communion with Christ, in a faith that creates charity, the entire Law is fulfilled. We become just by entering into communion with Christ who is Love (Pope Benedict)

Così nella comunione con Cristo, nella fede che crea la carità, tutta la Legge è realizzata. Diventiamo giusti entrando in comunione con Cristo che è l'amore (Papa Benedetto)

From a human point of view, he thinks that there should be distance between the sinner and the Holy One. In truth, his very condition as a sinner requires that the Lord not distance Himself from him, in the same way that a doctor cannot distance himself from those who are sick (Pope Francis))

Da un punto di vista umano, pensa che ci debba essere distanza tra il peccatore e il Santo. In verità, proprio la sua condizione di peccatore richiede che il Signore non si allontani da lui, allo stesso modo in cui un medico non può allontanarsi da chi è malato (Papa Francesco)

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