Without intimate contentions

(Lk 12:39-48)

Jesus reproaches his intimates [those of the House]: it’s neither love nor freedom not to be able to understand in which direction to go, not to have a goal that transmits meaning to our pilgrimage.

Already in the communities of the first centuries was alive the idea of the end of the world and of the immediately subsequent «return» of the Risen One - to fix things, like any other Messiah. So someone didn’t commit himself anymore. Others was remaining with their noses up, to peer into the sky.

But the Coming of Christ is always imminent, and the Judgment on the things of the world has already been pronounced on the Cross.

In his Spirit who makes all events new, and in his disciples, the Lord has never moved elsewhere (nor above) [cf. Mt 28,20].

The final phase of history begins precisely from this germ of Faith not alienated, of Person not repressed, and of an alternative society; but the history to be written is the task of the Church.

The new heaven and new earth of the divinising Presence is already throbbing. In this way, He is next to us when we fight for realization and the full existence of everyone.

In no passage of the Gospels it’s written that Jesus «will return»: although not perceptible to the senses, He never went away.

He enjoys a full Life, not conditioned by space-time coordinates like ours.

He is the One Coming [Greek text, passim]: the One who incessantly makes Himself Present, and becomes a travelling companion - not only in exceptional figure.

The attention of the impressionable people already in the 80s shifted (unfortunately) to the Return instead of the «unceasing Coming» [that is, perception of his Friendship in even common things, in the Appeal of the needy; in the Call of intuitions, of the Word, of the companions of our journey; in the genius of time, and even in everyday facts].

His «Coming» is: in the goals that smile, but even and perhaps more in the obstacles to be lived, shifting our gaze - in the disappointments, wich lead us to seek a less outward joy.

Thus, according to the Lord’s desire, the good guide of the Christian community will become a servant of the lost, will not appropriate the goods of the Church, will also become vigilant in favour of others.

It’s essential that the first of the class do not let themselves be carried away by the adolescent desire to self-support and affirm themselves, with greedy for privileges and hoarding of relevant tasks.

Fidelity is an attitude required especially of those who in assemblies have a particular and precise mission of guidance: forbidden to abuse it!

The only desire from which they must feel caught up is to hasten the hour of Communion and introduce a regenerative energy, also in the roles.

But Peter is conditioned by the false traditional teaching, totally antithetical, and he cannot conceive it.

According to the Master, however, leaders of communities are not exclusive privileged or the elected, but those who are asked to do more and better.

Free people.

The only plausible objective of the particular path in the power of the Risen One is of a maternal and universal character: «to give birth to a new world, where all of us are brothers and sisters» [FT n.278].

[Wednesday 29th wk. in O.T.  October 22, 2025]

(Lk 12:39-48)

«You also be ready, for in the hour you do not believe the Son of Man is coming» (Lk 12:40).

Jesus pulls the ears of those in the House, not out of self-denial: it is neither love nor freedom not to be able to understand in which direction to go, not to have a goal that conveys meaning to our pilgrimage in search.

Already in the communities of the early centuries the idea of the end of the world and the immediate subsequent 'return' of the Risen One to set things right - like any Messiah - was alive.

So some were no longer committed. Others remained with their noses in the air, scanning the heavens.

But the Coming of Christ is always imminent, and the Judgement on the things of the world has already been pronounced on the Cross.

In his Spirit who makes all things new, and in his intimates, the Lord has never moved (elsewhere; or on high) [cf. Mt 28:20].

The final phase of history begins precisely from this seed of Faith not alienated, of Person not repressed, and of alternative society; but the history to be written is the task of the Church.

The new heaven and the new earth of the Divinising Presence is already palpitating. In this way, He is beside us as we strive for fulfilment and full life for all.

For this reason, in the epigraph to the encyclical Fratelli Tutti, here stands out the practical and eloquent figure of St Francis "who felt himself a brother to the sun, the sea and the wind, he knew that he was even more united to those who were of his own flesh. Everywhere he sowed peace and walked beside the poor, the abandoned, the sick, the discarded, the last" [n.2].

The Gospels and the recent Magisterium - no longer neutral - intone the de profundis to the peripheral, intimist and empty spirituality that has marked mass Catholicism in the West.

It is clear why in no passage of the Gospels is it written that Jesus 'will return': although not perceptible to the senses, he has never departed.

He enjoys a full Life, unconditioned by space-time coordinates.

He is 'the Coming One' [Greek text, passim]: he who comes without ceasing, and makes himself a companion on the journey - not only in exceptional figures such as the Saint of Assisi.

However, already in the 1880s the attention of impressionable people was (unfortunately) shifting to the Return instead of the providential Coming - the pivot of positive faith in life itself, which reveals the Face of the God-Con.

"Unceasing Coming": it is perception of his Friendship in things, even in the common, in the Call of the needy; in the Call of the insights, of the Word, and of the companions of our journey.

"Coming" is: in the goals that smile, but even and perhaps even more so in the stumbling blocks to be experienced - or circumvented, by shifting our gaze; in the disappointments, which guide us to seek a less outward joy.

It is the 'Advent' of Christ: the vocational instinct that activates us, the sense of vital fraternity, the sensitive friendship of all those who know how to understand, introduce and coordinate - as well as the predilection for quality relationships; the trust in the genius of time, even in everyday events.

In this way and according to the Lord's wish, the good leader of the Christian community will become a servant to the lost, will not appropriate the Church's goods, and will also become vigilant in favour of others.

It is imperative that those at the top of the class do not allow themselves to be carried away by the adolescent desire for self-assertion, with greed for privileges and hoarding of relevant tasks.

Loyalty is an attitude required especially of those who have a particular and precise task in the assemblies, that of leadership: do not abuse it!

The only eagerness they must feel is to hasten the hour of Communion and introduce a regenerative energy, even in their roles.

However, Peter is conditioned by the traditional false teaching, which is completely antithetical; and he cannot conceive it.

According to the Master, however, community leaders and leaders are not privileged or exclusively chosen, but those who are asked to do more and better - not for their benefit!

The world and the Church need fewer fake masters - rather, diligent and convinced servants, who attract by direct testimony. Not by prestige of titles and roles.

Free people.

The only plausible objective of the particular path in the power of the Risen One is of a maternal and universal nature: "to give birth to a new world, where we are all brothers" [FT n.278].

The Tao (LXVI) says: "The reason why rivers and seas can be sovereigns of a hundred valleys is that they keep well below them. So he who wants to be above the people with sayings sets himself below them, he who wants to be before the people with the person sets himself below them.

And Master Ho shang-Kung comments: "The world is not satisfied with the saint, because he does not contend with others for first or last place".To internalise and live the message:

To internalise and live the message:

Have you encountered servants or masters in your community?

Do the leaders help you to seek the leap, the authentic realisation, the inner joy?

The first characteristic which the Lord requires of his servant is fidelity. He has been entrusted with a great good that does not belong to him. The Church is not our Church but his Church, the Church of God. The servant must account for how he has managed the good that has been entrusted to him. We do not bind people to us; we do not seek power, prestige or esteem for ourselves. We lead men and women toward Jesus Christ, hence toward the living God. In so doing, we introduce them into truth and into freedom, which derives from truth. Fidelity is altruism and, in this very way, liberating for the minister himself and for all who are entrusted to him. We know how in civil society and often also in the Church things suffer because many people on whom responsibility has been conferred work for themselves rather than for the community, for the common good. With a few strokes the Lord sketches an image of the wicked servant, who begins by grovelling and beating the workers, thereby betraying the essence of his responsibility. In Greek, the word for "fidelity" coincides with the word for "faith". The fidelity of the servant of Jesus Christ also consists precisely in the fact that he does not attempt to adapt faith to the fashions of the times. Christ alone has the words of eternal life and we must bring these words to the people. They are the most precious good that has been entrusted to us. There is nothing sterile or static about such fidelity; it is creative. The master rebuked the servant who, attempting to avoid all risk, had buried the money given to him in the ground. With this apparent fidelity, the servant had in reality set aside the good of his master to dedicate himself exclusively to his own affairs. Fidelity is not fear but rather is inspired by love and by its dynamism. The master praises the servant who has invested his goods profitably. Faith demands to be passed on: it was not given to us merely for ourselves, for the personal salvation of our own souls, but for others, for this world and for our time. We must bring faith into this world so that it may become in it a living force; in order to increase God's presence in the world.

[Pope Benedict, homily for episcopal ordination 12 September 2009]

3. “… even as the Son of man came not to be served but to serve” (Mt 20:28).

In truth, Jesus is the perfect model of the “servant” of whom Scripture speaks. He is the one who radically emptied himself to take on “the form of a servant” (Phil 2:7) and to dedicate himself totally to the things of the Father (cf. Lk 2:49), as the beloved Son in whom the Father is well pleased (cf. Mt 17:5). Jesus did not come to be served, “but to serve, and to give his life as a ransom for many” (Mt 20:28). He washed the feet of his disciples and obeyed the plan of the Father even unto death, death on a cross (cf. Phil 2:8). Therefore, the Father himself has exalted him, giving him a new name and making him Lord of heaven and of earth (cf. Phil 2:9-11).

How can one not read in the story of the “servant Jesus” the story of every vocation: the story that the Creator has planned for every human being, the story that inevitably passes through the call to serve and culminates in the discovery of the new name, designed by God for each individual? In these “names”, people can grasp their own identity, directing themselves to that self-fulfilment which makes them free and happy. In particular, how can one not read in the parable of the Son, Servant and Lord, the vocational story of the person who is called by Jesus to follow him more closely: that is, to be a servant in the priestly ministry or in religious consecration? In fact, the priestly vocation or the religious vocation are always, by their very nature, vocations to the generous service of God and of neighbour.

Service thus becomes both the path and the valuable means for arriving at a better understanding of one’s own vocation. Diakonia is a true vocational pastoral journey (cf. New Vocations for a New Europe, 27c).

[Pope John Paul II, Message for the XL World Day for Vocations, 11 May 2003]

In the text of today’s Gospel (Lk 12:32-48), Jesus speaks to his disciples about the attitude to assume in view of the final encounter with him, and explains that the expectation of this encounter should impel us to live a life full of good works. Among other things he says: “Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys” (v. 33). It is a call to give importance to almsgiving as a work of mercy, not to place trust in ephemeral goods, to use things without attachment and selfishness, but according to God’s logic, the logic of attention to others, the logic of love. We can be so attached to money, and have many things, but in the end we cannot take them with us. Remember that “the shroud has no pockets”.

Jesus’ lesson continues with three short parables on the theme of vigilance. This is important: vigilance, being alert, being vigilant in life. The first is the parable of the servants waiting for their master to return at night. “Blessed are those servants whom the master finds awake when he comes” (v. 37): it is the beatitude of faithfully awaiting the Lord, of being ready, with an attitude of service. He presents himself each day, knocks at the door of our heart. Those who open it will be blessed, because they will have a great reward: indeed, the Lord will make himself a servant to his servants — it is a beautiful reward — in the great banquet of his Kingdom He himself will serve them. With this parable, set at night, Jesus proposes life as a vigil of diligent expectation, which heralds the bright day of eternity. To be able to enter one must be ready, awake and committed to serving others, from the comforting perspective that, “beyond”, it will no longer be we who serve God, but He himself who will welcome us to his table. If you think about it, this already happens today each time we meet the Lord in prayer, or in serving the poor, and above all in the Eucharist, where he prepares a banquet to nourish us of his Word and of his Body.

The second parable describes the unexpected arrival of the thief. This fact requires vigilance; indeed, Jesus exhorts: “You also must be ready; for the Son of man is coming at an hour you do not expect” (v. 40).

The disciple is one who awaits the Lord and his Kingdom. The Gospel clarifies this perspective with the third parable: the steward of a house after the master’s departure. In the first scene, the steward faithfully carries out his tasks and receives compensation. In the second scene, the steward abuses his authority, and beats the servants, for which, upon the master’s unexpected return, he will be punished. This scene describes a situation that is also frequent in our time: so much daily injustice, violence and cruelty are born from the idea of behaving as masters of the lives of others. We have only one master who likes to be called not “master” but “Father”. We are all servants, sinners and children: He is the one Father.

Jesus reminds us today that the expectation of the eternal beatitude does not relieve us of the duty to render the world more just and more liveable. On the contrary, this very hope of ours of possessing the eternal Kingdom impels us to work to improve the conditions of earthly life, especially of our weakest brothers and sisters. May the Virgin Mary help us not to be people and communities dulled by the present, or worse, nostalgic for the past, but striving toward the future of God, toward the encounter with him, our life and our hope.

[Pope Francis, Angelus 7 August 2016]

Lamps lit, start now

(Lk 12:35-38)

In order to make it clear what it means to be prepared to leave immediately, Jesus urges our readiness to notice, our ability to perceive.

He does not extinguish the aptitude for unprecedented judgement, and gains amazement.

Because the roles are suddenly reversed - so one has to be open to trust: the seemingly small becomes suddenly “big”.

Old religion drags the problems, and makes one sick, inculcating the spirit of submission and toil, for wages. And the slave remains a slave.

Servant and master are conversely in a reciprocal relationship and incessantly reverse roles.

As Lk says, the Lord himself “will gird himself and make them lie [the position of the lords of the time at solemn banquets] and pass by serving them” as if he were a “deacon” (v.37 Greek text).

This activates a total vigilance, ready to move the whole person, the territories (Fratelli Tutti, n.1: «beyond the place of the world»), the hierarchies.

He who felt “employee” becomes “manager” and protagonist: he acquires an attitude to fullness.

In the Kingdom of God, forms of life change.

In religions without the step of Faith - vice versa - nomenclatures consolidate.

In the Church there is no hoarding up, because our hearts do not live on worldliness and competition: goods are transformed into relationships and possibilities for encounter.

Christ has shown the Way to true enrichment. Thus he has transformed us into perhaps restless, but brisk beings.

We cannot even rest quietly: we have a step that flies by.

Indeed, it seems very strange that this Master does not arrive at the appointed time. Instead, Christ wants to be reinterpreted.

This condition is a source of growth for us: it accentuates our vigilance over events, the folds of history; over the meaning of encounters, the motions of the soul; and so on.

Thus, life in the Spirit challenges and enriches the exuberant side of the personality, accentuating the most singular opportunities for the unprecedented.

The «butler» placed at the service of the House of God and the brethren has the role of helping dynamic discernment, and the task of supporting it.

His service on behalf of others will be all-rounded, so that each one may correspond to the Call and proceed on his or her own feet.

'Blessed' then shall we be (v.38) without condition, but with the belt at our sides, that is, with the attitude of one who leaves a land of bondage.

«This was well known to the primitive Christian community, which considered itself "alien" here below and called its populated nucleuses in the cities "parishes", which means, precisely, colonies of foreigners [in Greek, pároikoi] (cf. I Pt 2: 11). In this way, the first Christians expressed the most important characteristic of the Church, which is precisely the tension of living in this life in light of Heaven» [Pope Benedict, Angelus August 12, 2007]

[Tuesday 29th wk. in O.T.  October 21, 2025]

Parishes: strive for Heaven, without burden or hindrance

(Lk 12:35-38)

In order to make us understand what it means to be prepared to set out immediately, Jesus urges our awareness, our capacity for perception.

He does not extinguish the aptitude for unprecedented judgement, and gains amazement.

Because the roles are suddenly reversed - so one must be open to trust: those who seem small suddenly become 'big'.

Ancient religion drags problems down, and makes one sick, inculcating the spirit of submission and toil, for wages. The slave remains a slave, although he pursues who knows what.

In the adventure of Faith, one does not strive for goals that do not correspond. In addition, servant and master are in a reciprocal relationship and incessantly reverse roles.

As Lk says, the Lord himself "will gird himself and make them lie down [position of the lords of the time at solemn banquets] and pass by serving them" as if he were a "deacon" (v.37 Greek text).

This activates a total vigilance, ready to move the whole person, the territories (Fratelli Tutti, n.1: "beyond the place of the world"), the hierarchies.

The one who felt "employed" becomes "director" and protagonist: he acquires an attitude of fullness.

In the Kingdom of God, forms of life change. In religions - conversely - nomenclatures consolidate, and the very symptoms of errors even find a sacralisation.

Many devout forms have a different foundation, a very different idea of how to enrich existence, than the experience of Faith.

In the Church there is no treasure, because our hearts do not live on worldliness and competition: goods are transformed into relationships and possibilities for encounter.

The particular task and the entire existence of each person becomes a source of joy for the desperate, nourishment for those who seek understanding, listening, acceptance, a "true recognition" (Brothers All, 221).

The Tao Tê Ching (LXVI) says: "The saint stands above and the people are not burdened by it, he stands in front and the people are not hindered by him".

Christ has shown the Way to true enrichment. Thus he has transformed us into perhaps restless, but brisk beings.

We cannot sleep even at night, we cannot take a holiday, we cannot rest in a quiet, relaxed, normal way, but we have a step that flies by.

We sigh all the time, not because of material fortune, but because the opportunity of life may not find us ready to recognise it.

Augustine said: 'Timeo Dominum transeuntem'.

In religions, everything seems clear and pre-established - and in reality everything is left in doubt and to a quirky hypothesis of a hoped-for future.

And indeed, it is very strange that this Master does not arrive at the appointed time.

Instead, Christ wants to be reinterpreted.

He is living in us, joint and coheirs - Incarnate, all real. If so, He will also permeate the rebels, changing their outlook.

This condition is a source of growth for us: it heightens our vigilance over events, the folds of history; over the meaning of encounters, the motions of the soul, and so on.

Thus, life in the Spirit challenges and enriches the exuberant side of the personality, accentuating the most singular opportunities for the unprecedented.

The Lord even admits wandering: sometimes we need to lose ourselves, in order to find ourselves - and coincide with what we are in essence, and are becoming.

The 'butler' placed at the service of the House of God and the brethren has the task of helping dynamic discernment, and the duty to support it.

His service on behalf of others will be all-round, so that each one may correspond to the Call and proceed on his own feet.

And we shall do so willingly, without any effort whatsoever, because of the excess of Grace that comes our way: in spite of and because of indeterminacy, because we are made abundantly rich by God.

Blessed (v.38) without condition, but with the belt at our sides, that is, with the attitude of one who leaves a land of bondage.

«The primitive Christian community was well aware of this, which considered itself down here as "foreigners" and called its nuclei living in the cities "parishes", which means precisely colonies of foreigners [in Greek pàroikoi] (cf. 1Pt 2:11). In this way the early Christians expressed the most important characteristic of the Church, which is precisely the tension towards heaven».

[Pope Benedict, Angelus 12 August 2007].

To internalise and live the message:

Does the Christian community accentuate your personal perception or dampen it? Does it make you live in a swampy, predictable state, where all solutions are ready, complete and already tried and tested, or does it make you start again promptly, immediately and autonomously?

Gospel passage, continuing last Sunday's message, asks Christians to detach themselves from material goods, which are for the most part illusory, and to do their duty faithfully, constantly aspiring to Heaven. May the believer remain alert and watchful to be ready to welcome Jesus when he comes in his glory. 

By means of examples taken from everyday life, the Lord exhorts his disciples, that is, us, to live with this inner disposition, like those servants in the parable who were waiting for their master's return. "Blessed are those servants", he said, "whom the master finds awake when he comes" (Lk 12: 37). We must therefore watch, praying and doing good. 

It is true, we are all travellers on earth, as the Second Reading of today's liturgy from the Letter to the Hebrews appropriately reminds us. It presents Abraham to us in the clothes of a pilgrim, as a nomad who lives in a tent and sojourns in a foreign land. He has faith to guide him. 

"By faith", the sacred author wrote, "Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go" (Heb 11: 8). 

Indeed, Abraham's true destination was "the city which has foundations, whose builder and maker is God" (11: 10). The city to which he was alluding is not in this world but is the heavenly Jerusalem, Paradise. 

This was well known to the primitive Christian community, which considered itself "alien" here below and called its populated nucleuses in the cities "parishes", which means, precisely, colonies of foreigners [in Greek, pároikoi] (cf. I Pt 2: 11). In this way, the first Christians expressed the most important characteristic of the Church, which is precisely the tension of living in this life in light of Heaven. 

Today's Liturgy of the Word, therefore, desires to invite us to think of "the life of the world to come", as we repeat every time we make our profession of faith with the Creed. It is an invitation to spend our life wisely and with foresight, to consider attentively our destiny, in other words, those realities which we call final: death, the last judgement, eternity, hell and Heaven. And it is exactly in this way that we assume responsibility for the world and build a better world. 

May the Virgin Mary, who watches over us from Heaven, help us not to forget that here on earth we are only passing through, and may she teach us to prepare ourselves to encounter Jesus, who is "seated at the right hand of the Father. He will come again in glory to judge the living and the dead".

[Pope Benedict, Angelus 12 August 2007]

Stay with us Risen Lord!

This is also our daily aspiration.

If you remain with us

our heart is at peace.

Accompany us, as you did

with the disciples of Emmaus, on our personal and ecclesial journey. Open our eyes, that we may recognise

the signs of your ineffable presence.

Make us docile to listen to your Spirit.

Nourish us daily

on your Body and Blood,

we will know how to recognise you

and serve you in our brothers.

[John Paul II]

In today’s Gospel passage (cf. Lk 12:32-48), Jesus calls his disciples to be continually vigilant. Why? In order to understand God’s transition in one’s life because God continually passes through life. And he indicates the manners in which to live this vigilance properly: “Let your loins be girded and your lamps burning” (v. 35) This is the way. First and foremost, “the loins girded”, an image that evokes the attitude of the pilgrim, ready to set out on a journey. It is a case of not putting down roots in comfortable and reassuring dwellings but rather to surrender oneself, to be open with simplicity and trust to God’s passage in our lives, to the will of God who guides us towards the next destination. The Lord always walks with us and often he takes us by the hand, to guide us so that we do not err on this journey that is so difficult. Indeed, those who trust in God know well that the life of faith is not something static, but rather dynamic! The life of faith is a continuous journey towards ever new phases that the Lord himself points out to us day by day. Because he is the Lord of surprises, the Lord of novelty, indeed of true newness.

And then — the first manner was “the loins girded” — next there is the request to keep the “lamps burning” in order to be able to light up the darkness of the night. Thus, we are invited to live an authentic and mature faith capable of illuminating the many “nights” of our lives. We know, we have all had some days which were real spiritual nights. The lamp of faith requires being continuously nourished by the heart-to-heart encounter with Jesus in prayer and in listening to his Word. I return to something I have said to you many times: always carry a small Gospel in your pocket, in your bag, to read. It is an encounter with Jesus, with Jesus’ Word. This lamp of encounter with Jesus in prayer and in his Word is entrusted to us for the good of all: thus nobody can pull back in an intimist way in the certainty of one’s salvation, not interested in others. It is a fantasy to believe that one can illuminate oneself within, on one’s own. No, it is a fantasy. Real faith opens the heart to our neighbour and urges us towards concrete communion with our brothers, especially with those in need.

And in order to help us understand this attitude, Jesus recounts the parable of the servants who await the return of their master from the marriage feast (v. 36-40), thus presenting another aspect of vigilance: being ready for the last and definitive encounter with the Lord. Each of us will encounter, will find him/herself in that day of encounter. Each of us has their own date for the definitive encounter. The Lord says: “Blessed are those servants whom the master finds awake when he comes; ... If he comes in the second watch, or in the third, and finds them so, blessed are those servants!” (v. 37-38). With these words the Lord reminds us that life is a journey towards eternity; therefore, we are called to employ all the talents that we have, without ever forgetting that “here we have no lasting city, but we seek the city which is to come” (Heb 13:14). In this perspective, every instant becomes precious, and thus we must live and act on this earth, while longing for Heaven: our feet on the ground, walking on the ground, working on the ground, doing good on the ground and the heart longing for Heaven.

We cannot truly understand in what this supreme joy consists. However, Jesus lets us sense it with the analogy of the master who, finding his servants still awake on his return: “will gird himself and have them sit at table, and he will come and serve them” (v. 37). The eternal joy in heaven is manifested this way: the situation will be reversed and it will no longer be the servants, that is, we who will serve God, but God himself will place himself at our service. And Jesus does this as of now: Jesus prays for us, Jesus looks at us and prays to the Father for us. Jesus serves us now. He is our servant. And this will be the definitive joy. The thought of the final encounter with the Father, abundant in mercy, fills us with hope and stirs us to constant commitment, for our sanctification and for the building of a more just and fraternal world.

May the Virgin Mary support this commitment of ours through her maternal intercession.

[Pope Francis, Angelus 11 August 2019]