The ham.

The Treccani dictionary defines ‘ham’ as: ‘one who acts in theatrical performances’. In common parlance and in a figurative sense: ‘someone who adopts exaggeratedly theatrical behaviour in life; someone who puts on a show in a blatant and undignified manner’.

Many years ago, when I was still a teenager, Charles Aznavour released a beautiful song containing these words: ‘I am a ham. But genius was born with me […] but theatricality flows within me’.

A song which, if I’m not mistaken, was later covered by Massimo Ranieri some time later.

Perhaps those of us who are a bit older will also remember the original version.

A few days ago, I bumped into a young man with a VIP-like air about him, whom I’ve known since he was born.

He stopped, greeted me warmly and began telling me about his life, his work in the world of politics and his travels.

He said that one of his goals is to visit the wonders of the world and that he’d just returned from one such destination. He solemnly declared that he’d already visited several of them.

All this without me having asked anything, partly because he didn’t give me the chance. 

He was too caught up in his soliloquy and I was merely a spectator.

At the end of his speech, he tells me that he has completed dental treatment for a tooth that had been causing him a great deal of trouble and that he is still in pain […] he lists the medicines he is taking. Then he looks at me and ironically reiterates that when doctors encounter difficulties in their work, they always say it’s down to the mind.

And here came a thunderous laugh, coupled with all the ‘pathos’ with which he’d woven his narrative.

The only thing missing was the final round of applause, which didn’t come. Just a cordial ‘goodbye’.                                                                          My professional bias kicked in as I reflected on what had happened.

There are people who, rather than simply connecting with others, need to put on a show and seek the approval of others.   

This is something we all do to a certain extent, within acceptable limits, and it gives us pleasure. Such people sometimes go in search of an ‘audience’ where they can express and display their feelings and experiences, without worrying about building a relationship or a genuine connection – and once they have communicated their emotions, they leave quickly, often in search of another ‘audience’. 

They must always be the centre of attention and often express their emotions in a  theatrical manner. Everything they achieve is something grand; all their actions are ‘a triumph’.

Behind this behaviour, there is usually an enormous fear of being alone, of being abandoned. Of course, we all have these fears to some extent, but we do not resort to compensatory mechanisms of that sort.

Sometimes we are afraid of certain emotions we feel, as if we feared that what we are feeling is unhealthy. 

We must always bear in mind that what happens within our psyche is not entirely random or pathological, but purposeful and constructive. There are not only demons; there are angels too.

I can’t recall whether I’ve already expressed this idea, but I’ll reiterate it because I consider it important and because I think we’ll be less frightened if we realise we’re experiencing certain feelings.

Without referring to psychological manuals or classifications… we’ve all probably experienced feelings like those described above at certain times in our lives.

People with these characteristics are ‘theatrical’ and express their experiences in an exaggerated manner.

They can be seductive or even provocative.

They use their physical appearance in an exaggerated way to get noticed and appear interesting.

They rely more on emotion than on reflection, and tend towards superficiality and banality.

They are also easily influenced and idealise the people they admire; sometimes to the point of imitating them.

They dream of ideal love, but often become involved in unsuitable and unattainable relationships.

They exaggerate every physical sensation, even when there is no actual physical pain.

In severe cases, many people channel and project these emotions onto parts of the body that are psychologically significant to the individual and their personal history.

And so, as the young VIP mentioned above humorously put it, the psyche comes into play.

I do not wish to bore readers or come across as melodramatic myself, but many individuals have often expressed their unease through their bodies.

Some do so more visibly, others in a more subtle way – though perhaps more interesting and fascinating to an ‘insider’.

The literature often refers to ‘hysterical blindness’.

These people are unable to see properly – to a greater or lesser degree. I recall a teenager with visual problems being referred to our department’s psychological assessment (sent by the ophthalmology department).

However, it is not always accepted that objective problems may have an ‘internal’ cause, and so often either the psychological assessment – deemed offensive – is abandoned, or other solutions are sought that may give the illusion of a way out.

It also happens that some individuals, having been referred for an ‘internal’ assessment by leading Italian centres of excellence, but subsequently rejecting what was suggested to them, turn to private practitioners who offer solutions that are, unfortunately, sometimes harmful.

Dr Francesco Giovannozzi, Psychologist and Psychotherapist.

12th Sunday in Ordinary Time (year A)  [21 June 2026]

First reading from the Book of the Prophet Jeremiah (20:10–13)

This passage is one of what are known as the ‘Confessions of Jeremiah’; we might also call them the ‘Confidences of Jeremiah’. Here the prophet reveals what lies deepest in his heart, and today’s few lines sum up his feelings well. His life is a constant paradox: that which constitutes his deepest joy, his reason for living, his security, is also the source of all his suffering. It is the Word of God. It is not explicitly named in this text, but it is clearly implied. It is because he proclaims the Word of God “in season and out of season” (as St Paul would say) that he is persecuted; yet it is precisely this same Word that gives him the strength to carry on. It is often said that no one is a prophet in his own land, and this applies perfectly to Jeremiah. He was a great prophet, but this was only realised after his death. During his lifetime, his message proved too uncomfortable. He himself specifies the period of his preaching: from the thirteenth year of Josiah’s reign until the deportation from Jerusalem, that is, from 627 to 587 BC. Forty years during which he saw several kings succeed one another in Jerusalem, but very few listened to him. What was he reproached for? Simply the courage to speak the truth. And the truth was by no means reassuring: from the top to the bottom of the social ladder, breaches of the Covenant were multiplying in every sphere. Here is an example of his preaching: “They are all adulterers, a band of traitors” (Jer 9:1)… “From the least to the greatest, all are greedy for gain; from the prophet to the priest, all practise deceit” (Jer 8:10). In other words, corruption and the love of money had corroded the whole of society, and religion was nothing more than a façade. For this reason, he spent much of his life crying out, provoking, and denouncing. At times he even performed unusual acts to warn the king, the court, the priests and all those in authority who were leading the people to ruin. On a political level, he sought to open the eyes of his compatriots and dared to announce what was by now evident: Nebuchadnezzar would soon overrun Jerusalem. To make himself better understood, he performed a spectacular act: he publicly smashed a brand-new jug fresh from the potter’s hands, to announce the fate awaiting Jerusalem, which would be reduced to shards (Jer 19:1–11). But instead of listening to him, they accused him of being an accomplice of the enemy because, as the saying goes, there is none so deaf as those who will not hear.

Nevertheless, nothing and no one could divert him from his mission, and his secret lay simply in the awareness that he had been sent by God. His second secret was knowing that he was too small for the task entrusted to him and therefore did not seek strength in himself, but in God. And he experienced God’s presence at the heart of all his trials. In this regard, his prayer remains striking: “Lord, let me see the vengeance you will take upon them, for to you I have entrusted my cause.” An expression that suggests three observations. First of all, the desire for revenge is deeply human, and the prophet remains a man; his particular mission makes him neither insensitive nor a superman. Secondly, he does not seek revenge, but entrusts everything to God. Finally, beyond personal retribution, what Jeremiah ardently desires is the triumph of truth. Like every true prophet, he already knows that God’s love will be stronger than anything and that one day it will succeed in eliminating all evil from the earth. This is what he calls God’s vengeance: God’s eternal triumph over the forces of evil.

Responsorial Psalm (68/69)      

This psalm arises from the cry of a believer persecuted because of his faithfulness to God. The psalmist suffers humiliation, insults and perhaps even imprisonment, yet he continues to trust in the Lord, certain that God hears the humble and does not abandon those who belong to him. His suffering stems precisely from his love for God: “My love for your house consumes me”, and the insults directed at God also fall upon him. This experience recalls the story of the prophets of Israel, often persecuted by their own people. Among them stands out Jeremiah, who, like all true prophets, had the courage to proclaim God’s truth even when it was inconvenient. The prophet is, in fact, the voice of God in the world and, since God’s thoughts do not coincide with those of men, he inevitably goes against the tide. His word calls for justice, holiness, brotherhood and conversion, bringing to light what many would prefer to hide. For this reason, prophets often experience rejection and discouragement. Moses, Elijah and, above all, Jeremiah went through moments of profound suffering. Jeremiah even went so far as to curse the day of his birth, overwhelmed by persecution and humiliation. His experience recalls that of Job and, in a broader sense, that of the entire people of Israel in times of trial. The psalmist describes his condition as that of a man who is drowning: the waters overwhelm him, the mud drags him down, and there seems to be no hope left. Yet, even in the darkest hour, he continues to pray. The very Word of God that causes him suffering is the source of his strength. The imagery of the psalm recalls the story of Jeremiah, thrown into a cistern for denouncing the religious corruption of the people and the Temple. In the same way, Jesus will take up this prophetic tradition when he drives the merchants out of the Temple; and on that occasion, the evangelist John will apply the words of the psalm to Christ: ‘Zeal for your house will consume me’. The psalm concludes, finally, on a note of trust and thanksgiving. In biblical tradition, supplication and thanksgiving are closely linked: the believer praises God even before seeing deliverance realised, because he is certain of God’s faithfulness. For this reason, the psalmist already proclaims God’s victory, the salvation of the poor and the joy of those who seek the Lord. Thus, lamentation is transformed into hope, and the suffering of the righteous becomes a testimony to the certainty that God never abandons his faithful.

Second Reading from the Letter of Saint Paul the Apostle to the Romans (5:12–15)

 St Paul contrasts Adam and Jesus Christ, not as two historical figures to be compared, but as two opposing ways of life. Adam represents humanity seeking happiness, power and fulfilment far from God, relying on its own strength. Jesus Christ, on the other hand, represents the man who lives in full communion with God, welcoming his love and his life. According to the account in Genesis, God created man to share in his own life. The ‘breath of life’ received from God indicates that human beings truly live only when they remain united with him. The desire for greatness, happiness and the infinite that dwells in the human heart is therefore good and corresponds to God’s plan. The serpent’s error lies in leading Adam and Eve to believe that they can become “like God” without God, through disobedience. In doing so, they voluntarily sever the vital bond with the Creator and fall into spiritual death. Paul, in fact, speaks of death and life primarily in a spiritual, not a biological, sense.

Adam thus symbolises original sin: the man who seeks to appropriate what belongs to God and ends up turning away from the source of life. Jesus Christ, on the contrary, does not seek to seize equality with God, but lives in total acceptance of the Father’s love. For this reason, He is without sin, ‘full of grace and truth’. Thanks to Christ, humanity can be restored to communion with God. In Him, the bond between God and man is perfectly realised: He draws all to Himself and enables people to receive divine life once more.

Paul thus presents two fundamental choices: to live like Christ, welcoming God’s breath and love, and growing in the spiritual life; Or to live like Adam, seeking happiness independently of God, with the result of spiritual death. Grace is not an object one possesses, but the loving relationship between God and humanity. Jesus Christ has restored this vital relationship, for which we were created. As St Augustine says: ‘You have made us for Yourself, Lord, and our hearts are restless until they rest in You.’ Similarly, for St John, eternal life consists in knowing and loving God and Jesus Christ. True life and true joy are found only in union with God; to seek them elsewhere is an illusion that leads to spiritual death

From the Gospel according to Matthew (10:26–33)

Jesus warns his disciples that the mission of proclaiming the Gospel will not be easy. He sends them “like sheep among wolves” and foretells persecutions, trials, floggings and even the hatred of all because of his Name. For this reason he repeats several times: Do not be afraid. The reason for this encouragement is that the truth of God cannot be stopped. All that was hidden will be revealed, and what Jesus has entrusted to his disciples must be proclaimed openly. In Christ, God’s plan of love is fully revealed, a plan that in the Old Testament had been revealed only gradually through prophets and sages. The disciples, having seen and heard Christ, cannot remain silent about what they have experienced. When Matthew writes his Gospel, Christians are already suffering persecution, especially from certain Jewish circles. This teaching therefore serves to strengthen their faithfulness. If the Church exists today, it is also because those first believers overcame their fear and remained steadfast in the faith. Nothing can separate us from the love of God. Jesus distinguishes between two kinds of danger: physical death, which the disciples may suffer as a result of persecution; and spiritual death, which is far more serious, consisting in separation from God. This is why he says: “Do not fear those who kill the body” but rather those who can cause a person to lose their communion with God. The true fear must be that of abandoning the mission by yielding to the temptation of unfaithfulness. To reassure his disciples, Jesus reminds them that they are constantly under the Father’s protection: not a single sparrow falls to the ground without God knowing it, and even the hairs on their heads are counted. God knows and watches over each one personally. Jesus also promises that whoever acknowledges him before men will be acknowledged by him before the Father. To be a Christian therefore means to declare oneself united to Christ not only in words, but through one’s life, for through Baptism we are grafted into him and share in his relationship with the Father. This is why St Paul can affirm that nothing can separate us from the love of God manifested in Christ. When Jesus says: ‘Whoever denies me before men, I too will deny him before the Father’, he is not pronouncing a definitive condemnation, but reminding us of human freedom. Like Peter, who denied Jesus during the Passion, even those who stray can always return. And Christ, as He did with Peter after the Resurrection, continues to ask but one question: Do you love me? The disciple of Christ may encounter hostility and persecution, but must not fear. The real threat is not losing one’s earthly life, but turning away from God. Those who remain faithful to Christ live in the certainty that nothing can separate them from His love.

+Giovanni D’Ercole

For a transparent coexistence

(Mt 7:1-5)

The Sermon on the Mount (Mt 5-7) lists catechesis on salient questions of living in the communities of Galilee and Syria - composed of Jews converted to Christ.

There was no lack of contempt on the part of the veterans for the new ones who appeared at the threshold of the churches - for their way of life far from the recognized norm, or even for trifles.

«Theatrant» (v.5) is one who thinks big about himself and always has the ability to look around to convince himself that he can excel - without putting himself in an attitude of respect for the enigma of life, where instead the burdens can turn into progress.

The objective view of ourselves and our personal growth - often resulting from deviations from stereotypes or nomenclatures - can make us benevolent. It can convince of due respect and even deference for the ‘more’ that surrounds us and calls.

The legalism of plastered details leads in fact to the neglect of the essential, in mutual love (cf. vv.3-5).

In the 70s of the first century the awareness of the different familiar and serene relationship with God - and the new way of living his Law - was questioning believers and involved relations with community’ sisters and brothers.

After having introduced both the new criteria of ‘Greater Justice’ and the recovery of the principles of Creation, the evangelist suggests some essential ideas for the internal quality of life of the fraternities.

The cultural background of older church members was fiercely legalistic. This baggage did not favour the freedom of mutual evaluations: coexistence had to be more transparent.

To encourage communion, Mt wants to present a free and tranquil Jesus - not superhuman, nor idol or model: vice versa, genuine Person; not unilateral Master.

In fact, he knew how to recover and wanted to enhance all the individual sensitivities, to allow the expression of friendship and enrichment in every human reality.

Only its strong ‘root’ in the relationship with the Father had to be of sacred example for each one, and inviolable comparison for everyone, always.

In Palestine the Lord had not shown himself to be fundamentalist. 

«Trust» in the Father and in his «life to come» gave the Son himself the certainty that he could open completely to situations and to everyone - whatever circumstances he found himself in.

A convivial openness to differences, in order not to block the gates and the outcome of the Novelty, in the Spirit of the Beatitudes.

This is because we have been called to make our existence exponential and that of all, not to dampen it with preconceptions and relative convictions.

We accept Providence, ourselves and the others as they are: aware that there is a precious secret, an unprecedented destiny, a Mystery that surpasses us... behind every event, in each of our own ‘intimate faces’ [supported by the Father], or in the brother even if eccentric.

The ways of following that resonate deep in the heart are as varied as people, events, rhythms commensurate with the soul, ages.

They embrace the same Proposal - without losing the enduring Mystery or any link in this versatility.

Only here... real World, Person, Nature and Eternity are allied.

[Monday 12th wk. in O.T.  June 22, 2026]

For transparent coexistence

(Mt 7:1-5)

The Sermon on the Mount (Mt 5-7) lists catechesis on salient issues in the life of the communities of Galilee and Syria, composed of Jews converted to Christ.

There were episodes of mutual contempt, fuelled especially by veterans accustomed to scrutinising newcomers who presented themselves at the door of the churches, either because their lifestyle was far from the accepted norm or even for trivial reasons.

But we are not judges, we are family members. And of course, in the final analysis, it is precisely malice that sharpens the eye to the slightest faults in others: generally, specks and external shortcomings.

This while the same shrewdness overlooks our own enormities - the heavy beam that separates us not only from God and everyone else, but even from ourselves, bringing us closer to the selfish and arrogant ego.

A 'theatral' person (v. 5) is someone who thinks highly of themselves and is always looking around to convince themselves that they can excel - without showing any respect for the enigma of life, where burdens can be transformed into progress.

An objective view of ourselves and our personal growth - often arising precisely from deviations from stereotypes or nomenclatures - can make us benevolent. It can convince us of the respect and even deference due to the greater reality that surrounds us and calls us.

Legalism in rigid details leads to neglect of what is essential in mutual love (cf. vv. 3-5).

We know very well how hard it is to question ourselves, or to educate perfectionist religious people to detach themselves from their accidental convictions [or fads], which have become sclerotic habits like totems.

In short, in the 70s of the first century, awareness of a different, peaceful relationship with God – and a new way of living his Law – was challenging believers and affecting their relationships with their brothers and sisters in the community.

After introducing both the new criteria of 'greater justice' and the recovery of the principles of Creation, the evangelist suggests some essential points for the quality of life within the fraternities.

The cultural background of the older members of the church was fiercely legalistic. 

This background did not favour freedom in mutual evaluation: coexistence had to be more transparent.

Devout preconceptions seemed an insurmountable obstacle to personalised life and mutual sharing according to the new logic of the Beatitudes [Mt 5:1-12: Self-portrait of Christ as an 'open book' (pierced by a spear)].

The cultural baggage linked to obligations, a sense of duty and hierarchy, an ingrained lifestyle, and beliefs that were difficult to abandon multiplied harsh judgements between generations and between different cultural backgrounds.

To encourage communion, Matthew wants to present a free and peaceful Jesus - not a superman, nor an idol or model: on the contrary, a genuine Person; a non-unilateral Teacher.

He knew how to restore; he wanted to value all the multifaceted, individual sensibilities, to allow the expression of friendship and enrichment in every human reality.

Only his strong 'roots' in his relationship with the Father were to be a sacred example for everyone and an inviolable model for all, always.

This was for the sake of a rich and global transparency, to be proposed also to his disciples.

In this way, adherence to particular beliefs or the repetition of the usual disciplines of perfection did not take shape.

Nor should pious mass observances be favoured, as these are sometimes the first obstacle to dialogue and to the Exodus in its various forms.

Then life itself would providentially guide each person towards a specific witness, which could itself create another opening - relevant to their own character and vocation of the soul.

In Palestine, the Lord did not show himself to be obsessive or one-sided, nor was he reduced to normal and plausible patterns based on cultural codes, evaluative prudence, or moral and religious paradigms.

Trust in the Father and in the life that is given gave the Master Jesus the certainty that he could open himself totally to situations and to everyone, whatever reality he found himself in.

A convivial openness to the most exceptional differences, so as not to block the gateways and the outcome of the Newness, in the Spirit of the Beatitudes.

Unconditional love always applies first and foremost to the disciple, the members of the same community, and one's neighbour.

This is because we have been called to make our existence and that of everyone else exponential, not to dampen it with glamorous versions, preconceived ideas, and relative convictions.

We were created to love the exceptional truth of women and men, not to extinguish uniqueness by passing judgement on trifles.Let us accept Providence, ourselves and others as they are: aware that there is a precious secret, a destiny of newness, a Mystery that surpasses us... behind every event, in each of our own intimate faces [supported by the Father], or in our eccentric brother.

The ways of following that resonate in the depths of our hearts are as varied as the people, events, rhythms commensurate with the soul, and ages.

They embrace the same Proposal - without losing the enduring Mystery or any bond in this multifacetedness.

Only here... the real world, the Person, Nature and Eternity are united.

"When the weaver raises one foot, the other lowers. When the movement ceases and one of the feet stops, the fabric is no longer woven. His hands throw the shuttle from one to the other, but no hand can hope to hold it. Like the weaver's gestures, it is the union of opposites that weaves our life" [African Peul oral tradition].

"We are utterly lost if we lack this particular Individuality, the only thing we can truly call our own and whose loss is also a loss for the whole world. It is precious precisely because it is not universal" [Tagore].

"We must learn to abandon our defences and our need to control, and trust totally in the guidance of the spirit" [Sobonfu Somé].

"True morality does not consist in following the beaten path, but in finding the path that is true for us and following it without fear" [Gandhi].

Beams and specks: a paradoxical situation, where there is sometimes an excess of 'belief' - yet Faith is lacking.

“Let us be concerned for each other”: responsibility towards our brothers and sisters.

This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (Populorum Progressio, 66).

[Pope Benedict, Message for Lent 2012]

In the liturgy of the word, Luke's Gospel presents us once again with Jesus' question: "Can a blind man guide a blind man?" (Lk 6:39). The Lord means that a guide cannot be blind; he must see well if he does not want to risk harming those entrusted to him. Jesus thus draws the attention of all those who have educational or leadership responsibilities: pastors of souls, rulers of peoples, legislators, teachers, parents, urging them to be aware, to feel responsibility, to ask themselves about the right path and to be the first to follow it themselves.

3. And the right path is the one traced by the divine Master. He said so himself with a Semitic expression that sounds like this: "The disciple is not above his master, but everyone who is well trained will be like his master" (Lk 6:40). With this, Jesus presents himself as a model and invites us to follow his conduct and his teachings. Only in this way can we be sure and wise guides. The Lord's teachings on moral life are contained mainly in the Sermon on the Mount, which we have been reading for the past three Sundays during the celebration of Holy Mass. In today's passage, we find another very significant phrase, which urges us not to be presumptuous and hypocritical. "Why do you look at the speck in your brother's eye and not notice the log in your own?" (Lk 6:41). How easy it is to see the faults and sins of others and not see our own! And how can we tell if our eye is clear or if it is impeded by a beam? The proof comes from our actions. It is Jesus himself who tells us: "Every tree is recognised by its fruit" (Lk 6:44). The fruit is our actions, but also our words. These too reveal the quality of the tree. In fact, those who are good bring out good from their hearts and mouths, and those who are evil bring out evil. This teaching of Jesus echoes the ancient words of wisdom from Sirach, which we heard in the first reading: 'The fruit shows how the tree is cultivated, so words reveal the feelings of a person' (Sir 27:6).

[Pope John Paul II, homily at Corviale, 1 March 1992]

Jesus has given us clear guidelines to avoid falling into hypocrisy: do not judge others, lest we ourselves be judged by the same standard; and when we are tempted to do so, it is better to look in the mirror first, not to hide behind make-up, but to see clearly who we really are. Recalling that the only true judgement is that of God in his mercy, Pope Francis — during Mass celebrated on Monday morning, 20 June, in the chapel of Casa Santa Marta — urged us not to give in to the temptation to put ourselves in the Lord’s place, doubting his word.
‘Jesus speaks to people and teaches many things about prayer, about riches, about vain worries—so many of them—and about how his disciples should behave,’ said Francis. And so ‘we come to this passage of the Gospel on judgement’, proposed by the liturgy (Matthew 7:1–5). It is a passage in which ‘the Lord is very concrete’. For whilst “sometimes the Lord tells us a parable to help us understand, here it is: ‘ta, ta, ta’: direct, because judgement is something only he can do”.
“It begins” with a clear word from Jesus: “Do not judge, so that you may not be judged”. So, “if you do not want to be judged, do not judge others: ‘tac, tac’, clear.” And the Lord “goes a step further”, pointing precisely to the criterion of measure: “For with the judgement with which you judge, you will be judged, and with the measure with which you measure, it will be measured to you.”
“We all want, on the Day of Judgement, for the Lord to look upon us with kindness, for the Lord to forget the many bad things we have done in life,” said Francis. And “this is right, because we are children, and a child always expects this from his father.” But “if you constantly judge others, you will be judged by the same measure: this is clear.”
“First, the commandment, the fact: ‘Do not judge, so that you may not be judged’,” the Pope reiterated, adding: “Second, the measure will be the same as that which you use for your brothers and sisters.” And then “the third step: look in the mirror, but not to put on make-up so that your wrinkles aren’t seen; no, no, no, that’s not the advice!” Rather, Francis suggested, “look in the mirror to look at yourself, just as you are.” Jesus’ words are clear: “Why do you look at the speck in your brother’s eye and not notice the log in your own eye? Or how can you say to your brother, “Let me take the speck out of your eye,” when there is a log in your own eye?’”
“How does the Lord describe us,” the Pontiff asked, “when we do this? One word: ‘Hypocrite, first remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye’.” In reality, the Lord’s reaction should come as no surprise: “He gets angry; it is very strong, and it even seems as though he is insulting us: he calls those who judge others ‘hypocrites’.”
The reason is that “those who judge,” the Pope explained, “put themselves in God’s place, make themselves God, and doubt the word of God.” It is precisely “what the serpent persuaded our forefathers to do: ‘No, no, God is a liar; if you eat of this, you will be like him.’ And they wanted to put themselves in God’s place.”
For this reason, the Pontiff insisted, “it is so wrong to judge: judgement belongs to God alone, to him alone!” It is rather our duty to show “love, understanding, and to pray for others when we see things that are not good”, and if necessary “even to speak to them” to warn them if something does not seem to be going the right way. In any case, “never judge, never”, because “if we judge, it is hypocrisy”.
After all, Francis stated, “when we judge, we put ourselves in God’s place; this is true, but our judgement is a poor judgement: it can never, ever be a true judgement”. Because, precisely, “true judgement is that which God gives”. And “why can’t ours be like God’s? Because God is almighty and we are not? No, because our judgement lacks mercy”. And “when God judges, he judges with mercy”.
In conclusion, the Pope suggested reflecting “today on what the Lord tells us: do not judge, lest you be judged; the measure by which we judge will be the same one used against us; and, thirdly, let us look in the mirror before judging’. And so when we feel like saying: ‘she does this, he does that’, it is better to look in the mirror before speaking. Otherwise ‘I will be a hypocrite — Francis repeated — because I am putting myself in God’s place’. And in any case, “my judgement is a poor judgement: it lacks something so important that God’s judgement possesses, it lacks mercy”. The Lord, the Pope hoped, “will help us to understand these things clearly”.
[Pope Francis, homily at Santa Marta, in L’Osservatore Romano, 20 June 2016]

The important Uniqueness does not let us 'resume': it does, however, lead to Rebirth.

(Mt 10:26-33)

Christ’s proposal subverts quietism and the sense of personal and social life, so his friends find themselves counter-hand.

The disciple of Truth is exposed to attacks.

There is no set orientation. But in states of discomfort, in defeat, in humiliation, a malleable energy world acts, which brings innate capacities to the surface; it activates the person to fly with its own wings.

It is a point of origin, which wherever we go we do not shake off. Because here we are ourselves; in the centre of our Mission, not homologated under conventions and accommodations.

As such, belonging to the Church is not a safe haven and shelter from every storm.

The faithful should not be astounded by the trials, sufferings, isolation, blackmail - ploys of those who use power [or established religiosity itself] for their own gain and as a weapon.

The fear of being marginalized cannot push us to hide the truth, which is a factor of recognition for us: to lose the connection and neglect to be one with it would be worse than torture.

To be honest, what makes us cowards, unfaithful, diplomatic and weak - therefore useless and irrelevant - is often much much less than a danger to life, to goods, or to our smallest freedoms.

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: continuous Presence that accompanies our particular activity.

There are many «falling hairs», but each of them has an original appearance: it “is” in a special way, it has its own place and meaning.

The personal Call remains constitutive of the unrepeatable essence that opens the door to the commitment of Uniqueness.

It opens up the task of 'rebirth', in the exceptional awe of the new genesis of each person, and of the earth.

It is unprecedented essence. Grammar of our language, character of interacting in the world, and of listening to God.

The genuine Vocation - unrepeatable to the end, whatever the cost - is the only path to take to read and meet the 'genius of the age' before the problems.

Personal Atypicality fertilised by Mystery is a kind of impulse that turns crises into opportunities. Willingness-factor of recognition that accompanies and orients us in them; with the help of simplicity, for a new blossoming.

Here, even in seemingly insignificant or downright critical situations, we can perceive the energy of inner resources - left free to act and nurture all opposing situations.

By walking the paths of the unusual, we will become flexible; we will ride the waves of unexpected change.

But right there we will be totally ourselves: cosmic and divine intention, immeasurably important ones.

To internalize and live the message:

Did a persecution happen to you that - while you would have preferred other near goals - brought out the very originality of your vocational physiognomy?

Uniqueness

11. “Each in his or her own way” the Council says. We should not grow discouraged before examples of holiness that appear unattainable. There are some testimonies that may prove helpful and inspiring, but that we are not meant to copy, for that could even lead us astray from the one specific path that the Lord has in mind for us. The important thing is that each believer discern his or her own path, that they bring out the very best of themselves, the most personal gifts that God has placed in their hearts (cf. 1 Cor 12:7), rather than hopelessly trying to imitate something not meant for them. We are all called to be witnesses, but there are many actual ways of bearing witness. Indeed, when the great mystic, Saint John of the Cross, wrote his Spiritual Canticle, he preferred to avoid hard and fast rules for all. He explained that his verses were composed so that everyone could benefit from them “in his or her own way”. For God’s life is communicated “to some in one way and to others in another”.

[Gaudete et Exsultate]

[12th Sunday in O.T. (year A), June 21, 2026]