In this […] Liturgy, the Apostle Paul invites us to draw near to the Gospel “not as the word of men but as what it really is, the word of God” (1 Thess 2:13). Thus we can accept with faith the warning that Jesus offers to our conscience, in order to conform our way of living to it. In today’s passage he rebukes the scribes and the Pharisees, who were the teachers of the community, because their own conduct was openly in conflict with the teaching they rigorously taught others. Jesus underlines that they “preach, but do not practise” (Mt 23:3); rather “they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger” (Mt 23:4). Good teaching must be received but it risks being contradicted by inconsistent behaviour. Thus Jesus says: “practise and observe whatever they tell you, but not what they do” (Mt 23:3). Jesus’ attitude is exactly the opposite: he is the first to practise the commandment of love, which he teaches to everyone, and he can say the burden is light and easy because he helps us carry it (cf. Mt 11:29-30).

Thinking of teachers who oppress the freedom of others in the name of authority, St Bonaventure points out who the authentic teacher is, affirming that, “No one can teach or practise, or reach knowable truths unless the Son of God is present” (Sermo I de Tempore, Dom. XXII post Pentecosten, Opera omnia, IX, Quaracchi, 1901, 442). “Jesus sits on the cathedra of Moses... as the greater Moses, who broadens the Covenant to include all nations” (cf. Jesus of Nazareth, Doubleday, New York, 2007, p. 66). He is our true and only Teacher! We are, therefore, called to follow the Son of God, the Word Incarnate, who expresses the truth of his teaching through his faithfulness to the will of the Father, through the gift of himself. Bl. Antonio Rosmini writes: “The first teacher trains all the other teachers, as he also trains the same disciples themselves, because they exist only in virtue of that first tacit, but very powerful Magisterium” (Idea della Sapienza, 82, in: Introduzione alla filosofia, vol. II, Rome, 1934, 143). Jesus also firmly condemns vanity and observes that “deeds to be seen by men” (Mt 23:5), places them at the mercy of human approval, undermining the values that found the authenticity of the person.

Dear friends, the Lord Jesus presented himself to the world as a servant, completely stripping himself and lowering himself to give on the Cross the most eloquent lesson of humility and love. His example gives rise to a proposal of life: “He who is greatest among you shall be your servant” (Mt 23:11). We invoke the intercession of Mary Most Holy and we ask especially for those in Christian communities, who are called to the ministry of teaching, that they may always witness by their works to the truths that they communicate by their words.

[Pope Benedict, Angelus 30 October 2011]

1. With my gaze turned to the Shroud, I would like to extend a cordial greeting to you all, the faithful of the Church of Turin. I greet the pilgrims who have come from every part of the world at the time of this public exposition to look at one of the most unsettling signs of the Redeemer's suffering love.

As I entered the cathedral, which still shows the scars of last year's terrible fire, I paused in adoration before the Eucharist, the sacrament which is the focus of the Church's attention and, under humble appearances, contains the true, real and substantial presence of Christ. In the light of Christ's presence in our midst, I then stopped before the Shroud, the precious Linen that can help us better to understand the mystery of the love of God's Son for us. Before the Shroud, the intense and agonizing image of an unspeakable torment, I wish to thank the Lord for this unique gift, which asks for the believer's loving attention and complete willingness to follow the Lord.

3. For the believer, what counts above all is that the Shroud is a mirror of the Gospel. In fact, if we reflect on the sacred Linen, we cannot escape the idea that the image it presents has such a profound relationship with what the Gospels tell of Jesus' passion and death, that every sensitive person feels inwardly touched and moved at beholding it. Whoever approaches it is also aware that the Shroud does not hold people's hearts to itself, but turns them to him, at whose service the Father's loving providence has put it. Therefore, it is right to foster an awareness of the precious value of this image, which everyone sees and no one at present can explain. For every thoughtful person it is a reason for deep reflection, which can even involve one's life. The Shroud is thus a truly unique sign that points to Jesus, the true Word of the Father, and invites us to pattern our lives on the life of the One who gave himself for us.

7. The Shroud is an image of silence. There is a tragic silence of incommunicability, which finds its greatest expression in death, and there is the silence of fruitfulness, which belongs to whoever refrains from being heard outwardly in order to delve to the roots of truth and life. The Shroud expresses not only the silence of death but also the courageous and fruitful silence of triumph over the transitory, through total immersion in God's eternal present. It thus offers a moving confirmation of the fact that the merciful omnipotence of our God is not restrained by any power of evil, but knows instead how to make the very power of evil contribute to good. Our age needs to rediscover the fruitfulness of silence, in order to overcome the dissipation of sounds, images and chatter that too often prevent the voice of God from being heard.

[Pope John Paul II, Veneration of the Shroud, Turin 24 May 1998]

Today’s Gospel passage (cf. Mt 23:1-12) is set in the final days of Jesus’ life, in Jerusalem; days filled with expectations and also tension. On the one hand, Jesus directs harsh criticism at the scribes and Pharisees, and on the other, he entrusts important mandates to Christians of all times, thus also to us.

He says to the crowd: “The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you”. Meaning that they have the authority to teach what is in conformity with the Law of God. However, immediately after, Jesus adds: “but do not do ‘what they do; for they preach, but do not practice’” (vv. 2-3). Brothers and sisters, a frequent flaw of those in authority, whether civil or ecclesiastic authority, is that of demanding of others things — even righteous things — that they do not, however, put into practise in the first person. They live a double life. Jesus says: “They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger (v. 4). This attitude sets a bad example of authority, which should instead derive its primary strength precisely from setting a good example. Authority arises from a good example, so as to help others to practise what is right and proper, sustaining them in the trials that they meet on the right path. Authority is a help, but if it is wrongly exercised, it becomes oppressive; it does not allow people to grow, and creates a climate of distrust and hostility, and also leads to corruption.

Jesus openly denounces some of the negative conduct of the scribes and of some Pharisees: “they love the place of honor at feasts and the best seats in the synagogues, and salutations in the market places” (vv. 6-7). This is a temptation that corresponds to human pride and that is not always easy to overcome. It is the attitude of living only for appearances.

Then Jesus entrusts the mandates to his disciples: “you are not to be called rabbi, for you have one teacher, and you are all brethren. [...] Neither be called masters, for you have one master, the Christ. He who is greatest among you shall be your servant” (vv. 8-11).

We disciples of Jesus must not seek titles of honour, of authority or supremacy. I tell you, it pains me personally to see people who, psychologically, live in pursuit of vain accolades. We disciples of Jesus must not do this, because among ourselves there must be a simple and fraternal attitude. We are all brothers and sisters and in no way must we abuse others or look down on them. No. We are all brothers and sisters. If we have received talents from the heavenly Father, we must place them at the service of our brothers and sisters, and not exploit them for our own satisfaction and personal interests. We must not consider ourselves superior to others; modesty is essential for an existence that seeks to conform to the teaching of Jesus, who is meek and humble of heart and came not to be served but to serve.

May the Virgin Mary, “humble and exalted more than any creature” (Dante,  Paradiso, xxxiii:2), help us, with her motherly intercession, to spurn pride and vanity, and to be meek and docile to the love that comes from God, for the service of our brothers and sisters and for their joy, which will also be our own.

[Pope Francis, Angelus 5 November 2017]

Exemplary Encounter and Life at the Unknown Climax

(Lk 6:36-38)

 

Is it possible to put the Gospel under exemplary «Measure» - eg. of Law (retributive) or of the First Testament and Tradition?

No, a Family would not be built. And the culmination of this kind of experience would be ethnic or elitist prerogative.

Configuration and proposal that would give birth everywhere to a gray, slavish, fragile world; incapable of dialogue, and unknown discoveries.

 

After feeling separated by a humanizing and divine quality of life, only the awareness of reconciliation can transform environments and persons.

Such is the living and actualized Jesus, in community.

He introduces his intimates into a new experience of fluid understanding, devoid of pride.

Without actually assuming affected or photocopied attitudes.

It’s then that Humility effortlessly floods us, bringing Charity to the summit - in the celestial setting of the Gratis that moves the gaze.

 

By suppressing and suppressing, the artifices inexorably close the joy of living.

They harness Happiness in "ways", in the endless accentuation of efforts - against themselves, and opposing the world of others.

Conventions, standard duties and reactions, never contain the benevolent, incisive energies of growth.

In the lives of Saints we see it: listening to oneself thoroughly, letting it be... and forgiveness, they increase love a hundredfold.

It becomes a source of incredible gestures in favor of one's neighbor; in the noticing accentuated, in the care, in the free hospitality, in the total and unrestricted gift.

 

There has always been a need for the contribution of new virtues and situations - even intimate ones - of their surprises.

Not discarding the nonsense of others… means having learned to welcome our own frailties and oppositions.

The world begins to change when we accept ourselves, in the experience of the God-with-us’ esteem.

Thus we learn to perceive Beauty, instead of aridity and detachment: what makes life more intense and at the same time sliding.

 

Even the knowledge of God is not an asset of confiscation or an acquired science, already internally and externally foreclosed.

It moves from one action to another, incessantly; takes place in an encounter that is always alive, which neither blocks nor dissolves us.

It’s the future world’s beginning; principle of an unpredictable adventure.

God's Newness that creates an environment of Grace - with enormous possibilities, bursting forth from diverse energies.

It bursts in to break up primates and stagnant balances.

It does so through an impossible opening of credit - with a lordship of qualities and perspectives - which regenerate and reactivate people, families, fraternities; the whole world.

Principle of Catholicity, understood as a wide field.

Pearls of the new Pastoral, helping not to mark borders.

 

Yeast dough. Not self-referential.

 

 

[Monday 2nd wk. in Lent, March 17, 2025]

Exemplary encounter and Life at the unknown peak

(Lk 6:36-38)

 

Is it possible to put the Gospel under exemplary "Measure" - e.g. of (retributive) Law or of First Testament and Tradition?

No, it would not build Family. And the culmination of this kind of experience would be an ethnic or elitist prerogative.

Configuration and proposal that would give birth everywhere to a grey, slavish, fragile world; incapable of dialogue and unknown discoveries.

 

After feeling separated from a humanising and divine quality of life, only the awareness of reconciliation can transform environments and people.

Such is the living Jesus in community.

He immerses his intimates in a new experience of fluid understanding, devoid of pride - despite being 'devout'.

Without, in fact, assuming prissy or photocopied attitudes.

It is then that humility effortlessly floods us, bringing Charity to the summit: in the heavenly set-up of the Gratis that shifts the gaze.

 

By suppressing, artifices inexorably close off the joy of living.

They harness it in manners, in the endless accentuation of effort - against oneself, and against the world of others.

Conventions, standard duties and reactions, never contain the benevolent, incisive energies of growth.

We see it in the lives of the saints: listening deeply, letting it be... and Forgiveness, they increase love a hundredfold.

It becomes the source of incredible gestures in favour of one's neighbour; in the accentuated realisation, in the care, in the free hospitality, in the total and unrestricted gift.

 

There is always a need for the contribution of new energies and situations - even intimate ones - and their surprises.

Not discarding the naivety of others means having learnt to welcome our own frailties and oppositions.

The world begins to change when we accept ourselves, in the experience of the appreciation of the God-With-We.

This is how we learn to perceive Beauty, instead of dryness and detachment: that which makes life more intense and at the same time smooth.

 

Even the knowledge of God is not a confiscated commodity or an acquired science, already inwardly and outwardly foreclosed.

It moves from one action and another, unceasingly; it is realised in an ever-living Encounter, which neither blocks nor dissolves the personality of each one.

 

The criterion of acceptance (albeit of varied goods for the soul), the principle of remission, coexistence, communion (even of multiple, even material resources) have been the main catalysts for growth.

Right from the earliest churches, the vector of mercy, even in summary, in petty things, was the source and meaning of all the formulas, of all the signs of the nascent liturgy itself.

The existential and spiritual centre to which to converge.

 

Here was the reconciliation of friction between customs and less closed conceptions, between bell towers and internal tribes, traditionalists and avant-gardists; and so on.

In the Spirit of Providence, every composition is not simply a work of magnanimity proper to those who seek always to look ahead.

It is the beginning of the future world; the beginning of an unforeseeable and unspeakable adventure, even a scapegoat.

And we in such a kingdom are suddenly reborn. Reborn; as if sprung from the new humanity, the condition of authentic children.

Generated again by the Father, who grants everything and everyone: because we have come into frank contact, in the Person of Christ.

 

In short, Christian Forgiveness is not the common 'positive look'. Nor does it have anything to do with so-called 'positive thinking'.

Tolerance of children is not a simplistic 'going beyond' in an artificial sense. As in pretending nothing has happened and turning a blind eye [in a blunt, sometimes intimately contemptuous manner].

The spirit of understanding to which we are called does not derive from good-natured paternalism, which only saves manners.

It is God's newness that creates an environment of Grace - with enormous possibilities, bursting forth from diverse energies.

Novelty that breaks through to shatter primates, stagnant balances.

It does so through an impossible opening of credit - with a lordship of qualities and perspectives.

Scenarios that regenerate and reactivate individuals, families, fraternities; the whole world.

All so that we are freely placed in the position and reciprocity that enables us to reveal the hidden - astounding - meaning of being and vocation.

The very reason why we were born.

 

Per-gifting is a surplus restitution of all lost dignity. Indeed, far beyond.

It does not just put us back on our feet; it does not just restore. It enhances and strengthens the dull.

It transforms the mediocre or those who approach despite having a different sensibility, heavy baggage, and the voiceless... into outriders and brilliant inventors.

Because what was unthought of yesterday, tomorrow will be clarifying and driving force.

In the wake of different visions or expectations, confusions will make sense. 

The clearing of the fog will not be achieved by the normal, enlisted hearts, always indulgent towards themselves but stern when anyone touches their interests and habitual automatisms.

The work of healing, of recovering the scattered being - the therapy of real problems - will arise rather through the work of the despised and intruders.

Scorned, despised, eccentric, shaky - out of every turn and predictability.

Leavened dough. Not self-referential.

 

These are the authentic virtuosos. Principle of Catholicity, understood as a wide field.

The Pearls of the New Pastoral: those who help not to mark too many ideal boundaries.

 

"There is a happy formula of St. Vincent de Lérins who, comparing the growing human being and the Tradition that is transmitted from one generation to the next, affirms that one cannot preserve the "deposit of faith" without making it progress: "consolidating with the years, developing with time, deepening with age" (Commonitorium primum, 23.9) - "ut annis consolidetur, dilatetur tempore, sublimetur aetate". This is the style of our walk: realities, if they do not walk, are like waters. Theological realities are like water: if water does not flow and is stale, it is the first to go rotten. A stale Church begins to be putrefied [...].

And here I would like to point out that even on the concept of "the people of God" there can be rigid and antagonistic hermeneutics, remaining trapped in the idea of an exclusivity, of a privilege, as happened with the interpretation of the concept of "election" that the prophets corrected, indicating how it should be correctly understood. It is not a privilege - to be God's people - but a gift that someone receives ... for himself? No: for all, the gift is to give it: this is the vocation [...].

Why do I tell you these things? Because in the synodal journey, listening must take into account the sensus fidei, but it must not overlook all those 'presentiments' embodied where we would not expect it: there may be a 'sniff without citizenship', but it is no less effective.

The Holy Spirit in his freedom knows no boundaries, nor does he allow himself to be limited by affiliations. If the parish is the home of everyone in the neighbourhood, not an exclusive club, I recommend: leave the doors and windows open, do not limit yourself to considering only those who attend or think like you - that will be 3, 4 or 5%, no more. Allow everyone to come in... Allow yourself to go out and let yourself be questioned, let their questions be your questions, allow yourself to walk together: the Spirit will lead you, trust the Spirit. Do not be afraid to enter into dialogue and let yourselves be moved by dialogue: it is the dialogue of salvation'.

[Pope Francis, Address to the Diocese of Rome 18 September 2021].

 

Says the Tao Tê Ching (LIX):

"When no one knows his culmination, he can possess the kingdom".

 

Life of pure Faith in the Spirit.

It is the paradoxical and unprecedented 'mechanism' that makes one assess the crossroads of history, unravelling the knots of real questions.

It not only overcomes, but rather supplants difficult moments - bringing us back to the true path.

And it orients reality to the concrete good; multifaceted, not one-sided.

It makes reality itself soar in the wonder of the Spirit, which is unleashed in a more important way than usual - towards itself.

 

 

To internalise and live the message:

 

Do you see in your community that someone claims to commandeer the datum of Faith, turning it into measured, predictable duty?

In your opinion, what description of God's work does it convey?

Conversely, what unimaginable and out-of-scale effect has your first or minimal involvement in the life of Faith-love produced?

 

 

Forgiveness and Faith: Living Encounter

 

Free eccentric, forward: Sacrament of humanity as such

(Lk 17:1-6)

 

The knowledge of God is not a confiscated commodity or an acquired and already foreclosed science: it moves from one action and another, unceasingly; it is realised in an ever-living Encounter, which does not block or dissolve us.

Typical, the experience of the "little ones" [mikròi v.2]. From the earliest communities of faith, they have been those who lacked security and energy; unstable and without support.

Since time immemorial, "Little Ones" have been the incipients; the new ones, who have heard of Christian brotherhood, but are sometimes forced to stand in line, aside, or give up the journey.

But the criterion of welcome, tolerance, communion even of material goods, has been the first and main catalyst for the growth of the assemblies.

Even the origin and meaning of all the formulas and signs of the liturgy.

The existential and ideal centre to which to converge. For a proactive and in itself transformative Faith.

 

In the Spirit of the Master, even for us the conciliation of friction is not simply a work of magnanimity.

It is the beginning of the future world. The beginning of an unpredictable and unspeakable adventure. And we with it suddenly reborn: coming into frank contact in Christ. He who does not extinguish us at all.

Hence the Christian forgiveness of children, which is not... 'looking positive', and 'turning a blind eye': rather, Newness of God that creates an environment of Grace, propulsive, with enormous possibilities.

Force that breaks through and paradoxically lets the dark poles meet, instead of shaking them off. Genuinely eliminating useless comparisons, words and ballasts, which block the transparent Exodus.

Dynamics that guide one to the indispensable and unavoidable: waves to shift one's gaze. Teaching one to notice one's own hysterics, to know oneself, to face anxiety, its reason; to manage situations and moments of crisis.

Mouldable virtue that places one in intimate listening to the personal essence.

Hence, solid, broad empathy that introduces new energies; it brings one's own deep states, even standard life, together... arousing other knowledge, different perspectives, unexpected relationships.

Thus without too much struggle it renews us, and curbs the loss of veracity [typical, that in favour of circumstantial manners]. It accentuates capacities and horizons of Peace - crumbling primates, swampy balances.

The discovery of new sides of the being that we are, conveys a sense of better wholeness, then spontaneously curbs external influences, dissolves prejudices, does not make one act on an emotional, impulsive basis.

Rather, it puts us in a position to reveal the hidden and astounding meaning of being. It unfolds the crucial horizon.

 

Activating 'Forgiveness' is gratuitously a surrender of one's character range, of all lost dignity, and far beyond.

By laying down sentences, the art of tolerance expands the [also intimate] gaze. It enhances and strengthens the dull sides; those we ourselves had detested.

In this eccentric way it transforms those considered distant or mediocre [mikroi] into outriders and brilliant inventors. For what was unthought of yesterday will be clarifying and driving tomorrow.

Confusions will make sense - precisely because of the thinking of the minds in crisis, and because of the action of the despised, intruders, outside of all spin and predictability.

Life of pure Faith in the Spirit: i.e., the imagination of the 'weak'... in power.

Because it is the paradoxical mechanism that makes the crossroads of history assess, activates passions, creates sharing, solves real problems.

And so it supplants difficult moments forwards (bringing us back to the true path) by orienting reality to the concrete good.

Making it fly towards itself.

 

The 'win-or-lose' alternative is false: we must get out of it. It is in such 'emptiness' and Silence that God makes His way.

Mystery of Presence, overflowing. New Covenant.

 

 

Increasing faith: a dull, intimidated life, or the door of hope

 

Perhaps we too have been inculcated with the idea that we must ask for faith, so that God will increase it for us. Instead, we have a say, but not in the sense of a plea to Heaven.

Faith is a gift, but in the sense of a relational, face-to-face proposal and initiative; that asks for welcoming perception. Therefore, it does not grow by falling from a packet - as if by precipice, or by infusion from above. Even forcing it, and convincing the Father.

Nor is it a simple assent linked to good-naturedness. It is not a baggage of notions that some have and prove right; others less so, or not at all.

In falling in love one can be more or less involved!

Faith is not believing that God exists, but adhering to a springing suggestion that (without imposition) guides us to disregard reputation.

The person of Faith cares not for expense or risk, even for the lives of others. He holds particular customs in abeyance; he does not put circle affections first. Forgives without limit.

Often we agree only in part and accept a little bit - perhaps until love goes all the way, or calls us into question.

Thus the head, the quirks, the concatenation of values, and the small world to which we are attached.

 

Increasing Faith? The Gift is not a gift, but an Appeal.

Therefore, Jesus does not even respond to such a ridiculous request - nevertheless, it makes one think about the results of possible adherence.

All it would take is the slightest involvement and there would be extraordinary results in the world (v.6); in community, in families and in personal life.

We would achieve the impossible and important. Real problems would be solved. Even the simplest actions would be transformed.

Then there are great events planted in every man's heart, which we perhaps consider unrealisable: e.g. universal brotherhood, victory over hunger, a dignified and beautiful life for all, a world and a Church without volatile, corrupt and vain characters.

Because we consider them impossible situations, we don't even begin to build them - we immediately drop our arms.

But maturation is the result of secret sides, not of impermeable mental armour. 

As a Nobel Prize winner said: 'The innocent did not know that their project was impossible, that is why they carried it out'.

And it is not that after a life spent in service - at the bidding of the Principal - in the hereafter we will finally command, on the basis of the rank we have attained [although this too may have been passed on to us].

One of the wonders that Faith in Christ accomplishes in us - here and now - is to make us aware of the beauty and joy of having the freedom to come down from the pedestals we have already identified, in order to favour the full life (of all).

And at the 'end of the month' - at the 'reckoning' or the 'pay' - we will not finally become bosses - at least in heaven!

Because God is Communion, conviviality of differences; and He does not accept the servant-master scheme, even as a reward.

God does not want even one of his children to be lost and that his soul overflows with joy whenever a sinner is converted.

True religion thus consists in being attuned to this Heart, "rich in mercy", which asks us to love everyone, even those who are distant and our enemies, imitating the Heavenly Father who respects the freedom of each one and draws everyone to himself with the invincible power of his faithfulness.
This is the road Jesus points out to all who want to be his disciples: "Judge not... condemn not... forgive, and you will be forgiven; give, and it will be given to you.... Be merciful, even as your Father is merciful" (Lk 6: 36-38). In these words we find very practical instructions for our daily conduct as believers.

[Pope Benedict, Angelus 16 September 2007]

1. "We implore you, in Christ's name:  be reconciled to God! For our sake God made him who did not know sin to be sin, so that in him we might become the righteousness of God" (2 Cor 5: 20-21).

These are words of St Paul which the Church rereads every year on Ash Wednesday, at the beginning of Lent. In the Lenten season, the Church desires to be particularly united to Christ, who, moved inwardly by the Holy Spirit, began his messianic mission by going into the wilderness and fasting there for 40 days and 40 nights (cf. Mk 1: 12-13).

At the end of that fast he was tempted by Satan, as we are told briefly by the Evangelist Mark in today's liturgy (cf. 1: 13). Matthew and Luke, on the other hand, deal more amply with Christ's struggle in the desert and with his definitive victory over the tempter:  "Begone, Satan! For it is written, "You shall worship the Lord your God and him only shall you serve'" (Mt 4: 10).
The One speaking in this way is he "who did not know sin" (2 Cor 5: 21), Jesus, "the Holy One of God" (Mk 1: 24).

2. "He made him who did not know sin to be sin" (2 Cor 5: 21). A few moments ago, in the second reading, we heard this surprising assertion made by the Apostle. What do these words mean? They seem, and in effect are, a paradox. How could God, who is holiness itself, "make" his Only-begotten Son, sent into the world, "to be sin"? Yet this is exactly what we read in the passage from St Paul's Second Letter to the Corinthians. We are in the presence of a mystery:  a mystery which at first sight is baffling, but is clearly written in divine Revelation.

Already in the Old Testament, the Book of Isaiah speaks of it with inspired foresight in the fourth song of the Servant of Yahweh:  "We had all gone astray like sheep, each following his own way; but the Lord laid upon him the guilt of us all" (Is 53: 6).

Although Christ, the Holy One, was absolutely sinless, he agreed to take our sins upon himself. He agreed in order to redeem us; he agreed to bear our sins to fufil the mission he had received from the Father, who - as the Evangelist John writes - "so loved the world that he gave his only Son, that whoever believes in him ... may have eternal life" (Jn 3: 16).

3. Before Christ who, out of love, took our guilt upon himself, we are all invited to make a profound examination of conscience. One of the characteristic elements of the Great Jubilee is what I described as the "purification of memory" (Bull Incarnationis mysterium, n. 11). As the Successor of Peter, I asked that "in this year of mercy the Church, strong in the holiness which she receives from her Lord, should kneel before God and implore forgiveness for the past and present sins of her sons and daughters" (ibid.). Today, the First Sunday of Lent, seemed to me the right occasion for the Church, gathered spiritually round the Successor of Peter, to implore divine forgiveness for the sins of all believers. Let us forgive and ask forgiveness!

This appeal has prompted a thorough and fruitful reflection, which led to the publication several days ago of a document of the International Theological Commission, entitled:  "Memory and Reconciliation:  The Church and the Faults of the Past". I thank everyone who helped to prepare this text. It is very useful for correctly understanding and carrying out the authentic request for pardon, based on the objective responsibility which Christians share as members of the Mystical Body, and which spurs today's faithful to recognize, along with their own sins, the sins of yesterday's Christians, in the light of careful historical and theological discernment.

Indeed, "because of the bond which unites us to one another in the Mystical Body, all of us, though not personally responsible and without encroaching on the judgement of God who alone knows every heart, bear the burden of the errors and faults of those who have gone before us" (Incarnationis mysterium, n. 11). The recognition of past wrongs serves to reawaken our consciences to the compromises of the present, opening the way to conversion for everyone.

4. Let us forgive and ask forgiveness! While we praise God who, in his merciful love, has produced in the Church a wonderful harvest of holiness, missionary zeal, total dedication to Christ and neighbour, we cannot fail to recognize the infidelities to the Gospel committed by some of our brethren, especially during the second millennium. Let us ask pardon for the divisions which have occurred among Christians, for the violence some have used in the service of the truth and for the distrustful and hostile attitudes sometimes taken towards the followers of other religions.

Let us confess, even more, our responsibilities as Christians for the evils of today. We must ask ourselves what our responsibilities are regarding atheism, religious indifference, secularism, ethical relativism, the violations of the right to life, disregard for the poor in many countries.

We humbly ask forgiveness for the part which each of us has had in these evils by our own actions, thus helping to disfigure the face of the Church.

At the same time, as we confess our sins, let us forgive the sins committed by others against us. Countless times in the course of history Christians have suffered hardship, oppression and persecution because of their faith. Just as the victims of such abuses forgave them, so let us forgive as well. The Church today feels and has always felt obliged to purify her memory of those sad events from every feeling of rancour or revenge. In this way the Jubilee becomes for everyone a favourable opportunity for a profound conversion to the Gospel. The acceptance of God's forgiveness leads to the commitment to forgive our brothers and sisters and to be reconciled with them.

5. But what does the word "reconciliation" mean to us? To grasp its precise sense and value, we must first recognize the possibility of division, of separation. Yes, man is the only creature on earth who can have a relationship of communion with his Creator, but he is also the only one who can separate himself from him. Unfortunately, he has frequently turned away from God.

Fortunately many people, like the prodigal son spoken of in the Gospel of Luke (cf. Lk 15: 13), after leaving their father's house and squandering their inheritance, reach the very bottom and realize how much they have lost (cf. Lk 15: 13-17). Then they set out to return home:  "I will arise and go to my father, and I will say to him, "Father, I have sinned...'" (Lk 15: 18).

God, clearly represented by the father in the parable, welcomes every prodigal child who returns to him. He welcomes him through Christ, in whom the sinner can once again become "righteous" with the righteousness of God. He welcomes him, because for our sake he made his eternal Son to be sin. Yes, only through Christ can we become the righteousness of God (cf. 2 Cor 5: 21).

6. "God so loved the world that he gave his only Son". Here, in synthesis, is what the mystery of the world's redemption means! We must fully understand the value of the great gift the Father has given us in Jesus. We must keep the eyes of our soul fixed on Christ - the Christ of Gethesmane, Christ scourged, crowned with thorns, carrying the cross and, finally, crucified. Christ took upon himself the burden of the sins of all people, the burden of our own sins, so that through his saving sacrifice we might be reconciled to God.

Today, Saul of Tarsus who became St Paul, stands before us as a witness:  he had an extraordinary experience of the power of the Cross on the way to Damascus. The risen Christ revealed himself to him in all his dazzling power:  ""Saul, Saul, why do you persecute me?'... "Who are you, Lord?' ... "I am Jesus, whom you are persecuting'" (Acts 9: 4-5). Today Paul, who had such a powerful experience of the Cross of Christ, addresses a fervent prayer to us:  "We beg you not to receive the grace of God in vain". This grace is offered to us, St Paul insists, by God himself, who tells us today:  "In an acceptable time I have heard you; on a day of salvation I have helped you" (2 Cor 6: 1-2).

Mary, Mother of forgiveness, help us to accept the grace of forgiveness which the Jubilee generously offers us. Make the Lent of this extraordinary Holy Year an acceptable time, a time of reconciliation, a time of salvation for all believers and for everyone who is searching for God, the favourable time, the time of reconciliation, the time of salvation!

[Pope John Paul II, Homily Day of Forgiveness, Holy Year 2000, 12 March]

Today we will consider the fifth Beatitude which says: “Blessed are the merciful for they shall obtain mercy” (Mt 5:7). There is a peculiar aspect to this beatitude. It is the only one in which the cause and the fruit of happiness coincide: mercy. Those who show mercy will find mercy, they will be “shown mercy”.

This theme of reciprocity of forgiveness is not found only in this Beatitude, but is recurrent throughout the Gospel. How could it be otherwise? Mercy is the very heart of God! Jesus says: “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive and you will be forgiven” (Lk 6:37). It is always the same reciprocity. And the Letter of James states that “mercy triumphs over judgment” (Jam 2:13).

But it is above all in the “Lord's Prayer” that we pray: “forgive us our debts as we also have forgiven our debtors” (Mt 6:12); and this question is taken up again at the end: “For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses (Mt 6:14-15; cf. Catechism of the Catholic Church, 2838).

There are two things that cannot be separated: forgiveness granted and forgiveness received. However, many people struggle; they cannot forgive. Often the harm received is so great that being able to forgive feels like climbing a very high mountain: an enormous effort; and one thinks: it cannot be done, this cannot be done. This fact of the reciprocity of mercy shows that we have to overturn the perspective. We cannot do this alone. We need God’s grace, we must ask for it. Indeed if the fifth Beatitude promises mercy, and in the “Lord's Prayer” we ask for the forgiveness of debts, it means that we are essentially debtors and we need to find mercy!

We are all debtors. All of us. To God who is so generous and to our brothers and sisters. Everyone knows that he/she is not the father or mother that he or she should be, the bride or groom, the brother or sister. We are all “in deficit” in life. And we need mercy. We know that we too have done wrong. There is always something lacking in the good that we should have done.

However, our very poverty becomes our strength to forgive! We are debtors and if, as we heard at the start, we shall be measured with the same measure with which we measure others (cf. Lk 6:38), then it would suit us to widen our measure and to forgive debts; to forgive. Each person should remember that they need to forgive, they are in need of forgiveness and they need patience. This is the secret to mercy: by forgiving one is forgiven. Thus God precedes us and he forgives us first (cf. Rom 5:8). In receiving his forgiveness, we too are capable of forgiving. One’s own misery and lack of justice therefore, become opportunities to open oneself up to the Kingdom of Heaven, to a greater measure, the measure of God who is mercy.

Where does our mercy come from? Jesus told us: “Be merciful, even as your Father is merciful” (Lk 6:36). The more one welcomes the Father’s love, the more we can love (cf. CCC 2842). Mercy is not a dimension among others but rather the centre of Christian life. There is no Christianity without mercy [Cf. Saint John Paul II, Encyclical Dives in Misericordia (30 November 1980); Misericordae Vultus Bull (11 April 2015); Apostolic Letter Misericordia et misera (20 November 2016)]. If all our Christianity does not lead us to mercy, then we have taken the wrong path because mercy is the only true destination of all spiritual journeys. It is one of the most beautiful fruits of mercy (cf. CCC 1829).

I remember that this theme was chosen for the first Angelus that I had to recite as Pope: mercy. And this has remained very much impressed on me, as a message that I would always have to offer as Pope, a message for everyday: mercy. I remember that on that day I even had an attitude that was somewhat “brazen”, as if I were advertising a book about mercy that had just been published by Cardinal Kasper. And on that day I felt very strongly that this is the message that I must offer as Bishop of Rome: mercy, mercy, please, forgiveness.

God’s mercy is our liberation and our happiness. We live of mercy and we cannot afford to be without mercy. It is the air that we breathe. We are too poor to set any conditions. We need to forgive because we need to be forgiven. Thank you!

 

[1] Cf. St John Paul II, Enc. Dives in misericordia (30 November 1980); Bull Misericordae Vultus (11 April 2015); Ap. Lett. Misericordia et misera (20 November 2016).

(Pope Francis, General Audience 18 March 2020)

Faith and Metamorphosis

(Mk 9:2-13)

 

In biblical language, the experience of «the Mount» is an icon of the Encounter between God and man. Yes, for us it’s like “losing our minds”, but in a very practical way - not at all visionary.

The Master imposes it on the three eminent figures of the first communities, not because he considers them the chosen ones, but the exact opposite: he realizes that it’s his captains who need verification.

The synoptic Gospels do not speak of Transfiguration any, but of «Metamorphosis» [Greek text of Mk 9:2 and Mt 17:2]: a passing under a different ‘form’.

In particular, Lk 9:29 emphasizes that «the appearance of his face became ‘other’». Not because of a paroxysmal state.

It sounds crazy, but the hieratic magnificence of the Eternal One is revealed against the tide: in the image of the humble servant.

The experience of divine Glory is unsustainable for the eminent disciples - not in reference to physical flashes of light.

As in Oriental icons, they find themselves face to earth [Mt 17:6 - in ancient Eastern culture it meant precisely: "defeated" in their aspirations] and frightened. Fearful of being they too called to the gift of self (Mk 9:6; Mt 17:6; Lk 9:34-36).

The vertigo of the experience of God was not what they cultivated and wanted.

The dazzling light to which the passage refers (Mk 9:3; Mt 17:2.5; Lk 9:29) is that of a Revelation that opens our eyes to the "impossible" identity of the Son.

He was popularly expected as resembling David, powerful sovereign, able to assure the people a quick and easy well-being.

He’s ‘revealed’ in a reversal: the Glory of God is Communion in simplicity, which qualifies us everyone.

The ‘shape’ of the "boss" is that of the attendant, who has the freedom to step down in altitude to put the least at ease: the humanly defeated one!

Peter elbows more than others to have his say. As usual, he wants to emerge and reiterate ancient ideas, but he reveals himself as the most ridiculous of all (Mk 9:6; Lk 9:33): he’s ranting.

For him [again!] at the centre of the triptych remains Moses (Mk 9:5; Mt 17:4; Lk 9:33).

With the help of prophecies animated by fiery zeal [Elijah], according to Simon, Jesus would be one of the many who makes others practise the legalistic tradition.

At foundatiion remain the Commandments, not the Beatitudes.

The first of the apostles just does not want to understand that the Lord doesn’t impose a Covenant based on obeying, but on Resembling!

Of course, the other "great ones" were also half asleep. Who knows what they were dreaming of... then bewildered, they all look for a Jesus according to Moses and Elijah (Mk 9:8-10; Mt 17:8; Lk 9:36).

 

In the culture of the time, the new, observant and disruptive Prince was expected during the Feast of Huts.

He would inaugurate the rule of the chosen people over all the nations of the earth (Zk 14:16-19); in practice, the golden age.

In Judaism, the Feast of Booths commemorated the ‘Mirabilia Dei’ of the Exodus [Lk 9:31: here, the new and personalised liberation from the land of slavery] and looked to the future by celebrating the prospects of victory for the protagonist ethnicity.

But the Kingdom of the Lord is not an empire affected by prodigious and immediate verticalism.

To build the Church of God there are no shortcuts, no numb safety points, and there sitting quiet - at a safe distance - by raving about accolades.

 

 

[2nd Sunday in Lent, Transfiguration of the Lord]

(Mt 17:1-9; Mk 9:2-13; Lk 9:28-36)

 

"The mountain - Tabor like Sinai - is the place of closeness with God. It is the elevated space, compared to everyday existence, where one can breathe the pure air of creation. It is the place of prayer, where one can be in the presence of the Lord, like Moses and like Elijah, who appear next to the transfigured Jesus and speak with Him of the "exodus" that awaits Him in Jerusalem, that is, of His Passover. The Transfiguration is an event of prayer: by praying, Jesus immerses himself in God, unites himself intimately with Him, adheres with his own human will to the Father's will of love, and thus light invades Him and the truth of His being appears visibly: He is God, Light from Light. Jesus' robe also becomes white and blazing. This brings to mind Baptism, the white robe worn by the neophytes. He who is reborn in Baptism is clothed with light, anticipating the heavenly existence, which Revelation represents with the symbol of the white garments (cf. Rev 7:9, 13). Here is the crucial point: the transfiguration is an anticipation of the resurrection, but this presupposes death. Jesus manifests his glory to the Apostles, so that they have the strength to face the scandal of the cross, and understand that it is necessary to go through many tribulations to reach the Kingdom of God. The voice of the Father, resounding from on high, proclaims Jesus his beloved Son as at the Baptism in the Jordan, adding: "Listen to him" (Mt 17:5). To enter eternal life, one must listen to Jesus, follow him on the way of the cross, carrying in one's heart like him the hope of the resurrection. "Spe salvi", saved in hope. Today we can say: 'Transfigured in hope'" [Pope Benedict].

 

 

In biblical language, the experience of "the Mount" is an icon of the encounter between God and man. It is like losing one's mind, but in a very practical way - not at all visionary.

The Master imposes it on the three eminent figures of the first communities, not because he considers them to be the chosen ones, but the exact opposite: he realises that it is his captains who need verification.

The Synoptic Gospels do not speak of transfiguration at all, but of "Metamorphosis" [Greek text of Mt 17:2 and Mk 9:2]: passage in a different form.

In particular Lk 9:29 emphasises that "the appearance of his face became other" [Greek text]. Not because of a paroxysmal state.

It sounds crazy, but the hieratic magnificence of the Eternal reveals itself against the grain: in the image of the resigned henchman.

 

The experience of divine glory is unbearable for the eminent disciples - not in reference to physical flashes of light.

As in oriental icons, they find themselves face down on the ground. "And hearing the disciples fell on their faces and were greatly seized with fear" (Mt 17:6).

In the culture of the ancient East it meant precisely: 'defeated' in their aspirations - and afraid. Afraid that they too would be called to the gift of self: Mt 17:6; Mk 9:6; Lk 9:34-36.

The vertigo of experiencing God was not what they cultivated and wanted.

The dazzling glimmer referred to in the passage (Mt 17:2.5; Mk 9:3; Lk 9:29) is that of a Revelation that opens one's eyes to the "impossible" identity of the Son.

He was popularly expected to resemble David, a powerful ruler, able to ensure the people's easy and ready welfare.

He reveals himself in reverse. A glaring manifestation of God is: Communion in simplicity, which qualifies us all.

The form of the 'leader' is that of the caretaker, who has the freedom to step down to make the least comfortable: the humanly defeated!

Peter struggles more than others to have his say. As usual, he wants to emerge and reiterate old ideas, but he reveals himself as the most ridiculous of all (Mk 9:6; Lk 9:33): he rambles.

For him [again!] at the centre of the triptych remains Moses (Mt 17:4; Mk 9:5; Lk 9:33).

With the help of prophecies animated by fiery zeal [Elijah], according to Simon Jesus would be one of many who would have the legalistic tradition practised.

The Commandments, not the Beatitudes, remain the foundation.

The first of the apostles just doesn't want to understand that the Lord does not impose a Covenant based on obeying, but on Resembling!

Of course, the other "great ones" were also asleep. Who knows what they were dreaming of... then lost they all look for a Jesus according to Moses and Elijah (Mt 17:8; Mk 9:8-10; Lk 9:36).

 

In the culture of the time, the new observant and disruptive Prince was expected during the Feast of Booths.

He would inaugurate the rule of the chosen people over all the nations of the earth (Zech 14:16-19); in practice, the Golden Age.

In Judaism, the Feast of Tents commemorated the 'mirabilia Dei' of the Exodus [Lk 9:31: here, the new and personalised deliverance from the land of bondage] celebrating the prospects of victory. 

But the Kingdom of the Lord is not an empire to be enjoyed, prodigious and immediate - otherwise taking care not to do too much harm, that is, keeping a safe distance.

No smooth-running life proposal. Rather, change of face and cosmos.

Unexpected development and passage, which, however, convinces the soul: it invites introspection and acknowledgement - thus completing us and making us wince (with perfect virtue).

 

To build the Church of God, there are no shortcuts, no numbing points of safety, and there to sit quietly and cultivate consensus - sheltered from wounds, or blind to other relationships.

The experience of glory is 'sub contraria specie': in the kingship that pushes down.

But in parsimony it makes us discover awe-inspiring metamorphoses - so close to our roots.

 

 

Elijah, John, Jesus: Evolution of the Sense of Community

 

Curved trajectory, and the model that is not the "sphere"

(Mt 17:10-13)

 

The experience of "the Mount" - the so-called Transfiguration - is followed by the episode of Elijah and John [cf. Mt 17:10-13 and parallel Mk 9:2-13].

Jesus introduced the disciples in view but more stubborn than the others to the perception of the Metamorphosis (Mt 17:2 Greek text) of the divine Face and to an inverted idea of the expected Messiah (vv.4-7).

 

The experts of the sacred Scriptures believed that the return of Elijah was to anticipate and prepare for the coming of the Kingdom of God.

Since the Lord was present, the early disciples wondered about the value of that teaching.

 

Even in the communities of Mt and Mk, the question arose among many from Judaism about the weight of ancient doctrines in relation to Christ.

The Gospel passage is endowed with a powerful personal, Christological specificity [the redeeming, closest brother: Go'El of the blood].

To this is added a precise communitarian significance, because Jesus identifies the figure of the prophet Elijah with the Baptist.

 

At the time, in the Palestinian area, economic difficulties and Roman domination forced people to retreat to an individual model of life.

The problems of subsistence and social order had resulted in a crumbling of relationship life (and bonds) both in clans and in families themselves.

Clan nuclei, which had always provided assistance, support and concrete defence for the weakest and most distressed members.

Everyone expected that the coming of Elijah and the Messiah would have a positive outcome in the reconstruction of fraternal life, which had been eroded at the time.

As it was said: "to turn the hearts of the fathers back to the sons and the hearts of the sons back to the fathers" [Mal 3:22-24 announced precisely the sending of Elijah] in order to rebuild the disintegrated coexistence.

Obviously the recovery of the people's internal sense of identity was frowned upon by the system of domination. Let alone the Jesuit figure of the Calling by Name, which would have opened the people's pious life wide to a thousand possibilities.

John had forcefully preached a rethinking of the idea of conquered freedom (the crossing of the Jordan), the rearrangement of established religious ideas (conversion and forgiveness of sins in real life, outside the Temple) and social justice.

Having an evolved project of reform in solidarity (Lk 3:7-14), in practice it was the Baptizer himself who had already fulfilled the mission of the awaited Elijah [Mt 17:10-12; Mk 9:11-13].

For this reason he had been taken out of the way: he could reassemble a whole people of outcasts - outcasts both from the circle of power and of the verticist, accommodating, servile, and collaborationist religiosity.

A watertight compartmentalised devotion, which allowed absolutely no 'remembrance' of themselves, nor of the old communitarian social order, prone to sharing.

In short, the system of things, interests, hierarchies, forced to take root in that unsatisfactory configuration. But here is Jesus, who does not bend.

 

Whoever has the courage to embark on a journey of biblical spirituality and Exodus learns that everyone has a different way of going out and being in the world.

So, is there a wise balance between respect for self, context, and others?

Jesus is presented by Mt to his communities as the One who wanted to continue the work of Kingdom building.

With one fundamental difference: with respect to the bearing of ethno-religious conceptions, the Master does not propose to all a kind of ideology of the body, which ends up depersonalising the eccentric gifts of the weak - those unpredictable to an established mentality, but which trace a future.

In the climate of a consolidated clan, it is not infrequently those without weight and those who know only abysses (and not summits) who come as if driven to the assent of a reassuring conformation of ideas - instead of a dynamic one - and a forge of wider acceptance. 

Those who know no peaks but only poverty, precisely in times of crisis are the first to be invited by adverse circumstances to darken their view of the future.

 

The wretched remain the ones who are unable to look in another direction and move, charting a different destiny - precisely because of tares external to them: cultural, of tradition, of income, or 'spiritual'.

All recognisable boxes, perhaps not alarming at times, but far removed from our nature.

And right away: with the condemnation at hand [for lack of homologation].

Sentence that wants to clip the wings, annihilate the hidden and secret atmosphere that truly belongs to personal uniqueness, and lead us all - even exasperatedly.

 

The Lord proposes an assembly life of character, but not stubborn or targetted - not careless ... as in the extent to which it is forced to go in the same old course as always. Or in the same direction as the chieftains.

Christ wants a more luxuriant collaboration that makes good use of resources (internal and otherwise) and differences.

Arrangement for the unprecedented: so that, for example, falls or inexorable tensions are not camouflaged - on the contrary, they become opportunities, unknown and unthinkable but very fruitful for life.

 

Here even crises become important, indeed fundamental, in order to evolve the quality of being together - in the richness of the "polyhedron" that as Pope Francis writes "reflects the confluence of all the partialities that in it maintain their originality" [Evangelii Gaudium no. 236].

Without regenerating oneself, only by repeating and tracing collective modalities - from the sphere model (ibid.) - or from others, that is, from nomenclature, not personally re-elaborated or valorised, one does not grow; one does not move towards one's own unrepeatable mission.

One does not fill the lacerating sense of emptiness.

By attempting to manipulate characters and personalities to guide them to 'how they should be', one is not at ease with oneself or even side by side. The perception of esteem and adequacy is not conveyed to the many different ones, nor is the sense of benevolence - let alone joie de vivre.

Curved or trial-and-error trajectories suit the Father's perspective, and our unrepeatable growth.

Difference between religiosity and Faith.

 

 

To internalise and live the message:

 

When in your life has your sense of community grown in a sincere way and not constrained by circumstances?

How do you contribute in a convinced way to concrete fraternity - sometimes prophetic and critical (like John and Jesus)? Or have you remained with the fundamentalist zeal of Elijah and the uniting but purist zeal of the precursors of the Lord Jesus?

 

 

In all the Synoptics, the passage of the Metamorphosis of Glory is followed by the episode of the healing of the epileptic boy [in Matthew precisely after the issue of the Return of Elijah that Mark includes]. A theme that the other evangelists draw precisely from Mk 9:14-29. Let us go directly to that source, which is very instructive in order to grasp and specify the profound meaning of the subject and the essential common proposal, introduced by the Authors in the catechesis of the so-called "Transfiguration":

 

 

Faith, Prayer of attention, Healings: no holds barred

(Mk 9:14-29)

 

How do we adjust to powerlessness in the face of the dramas of humanity? Even in the journey of Faith, at a certain point in our journey we perceive an irrepressible need to transform ourselves.

We want to realise our being more fully, and to do good, even to others. It is an innate urge.

The need for life does not arise from reasoning: it arises spontaneously, so that new situations, other parts of us, emerge.

Change is a law of nature, of every Seed.

Such motion 'calls' to us from the depths of our Core, so that we come to change balances, convictions, ways of going about things that have had their day.

This vocation can be answered by making ourselves available, in order to discover different points of view. Even external ones, but starting from the discovery of a kind of 'new self' that actually lay in the shadows of our virtues.

Energies that we had not yet allowed to breathe.

Conversely, we may instinctively oppose this process, due to various fears, and then every affair becomes difficult; like an obstacle course.

Finally, in our itinerary of transformation we often encounter opposition from others, who may appear more experienced than us...

They appear to be experts and veterans, yet they too are 'frightened' by the fact that we do not intend to stop at the post already dictated.

In any case, the drive for change will not let go.

We will take new actions, express different opinions, show opposite sides of the personality; we will leave more room for the life wave.

No more compromises, even if others may doubt that we have become 'tortuous'.

 

In short, what power does the coming of the choice of Faith have in life, even amidst people's disbelief? 

And - as in the Gospel passage - in the incapable scepticism [of the apostles themselves, who would be the first ones to manifest their depth]?

Even today, some old 'characters' and guides are falling by the wayside, displaced by the new onset of awareness, or by changing enigmas, and different units of measurement.

The old 'form' no longer satisfies. On the contrary, it produces malaise. But there is around - precisely - a whole system of expectations, even 'spiritual', or at least rather conformist 'religious' ones.

What is the point, if even we priests are no longer reassuring? And what does God think?

 

The messianicity of Christ and Salvation itself belong to the sphere of Faith and Prayer.

They are the realms of intimate listening, acute perception, trusting spousal acceptance, and liberating drive.

The Master himself - fluid and concrete - did not immerse himself in the system of rigid social [mutual] expectations of his time, and decided to step out of the 'group'.

On this point, Jesus rails against the mediocrity and peak-less action - all predictable - of his own (vv.18-19) and is forced to start again from scratch (vv.28-29).

Of course, perhaps the others also lack creative Faith without inflection and turbulence, but at least they recognise it (v.24) and with extreme reserve wish to be helped, well before becoming teachers of others (v.14).

Sometimes the very intimates of the true Master, perhaps still poorly versed in the great signs of God, seek only the hosanna of roles, and consent in the spectacular.

So much so that "having entered into His house", that is, into His Church (v.28), He must begin again to do basic catechism [perhaps pre-catechism, precisely to His leaders].

Without wanting to concede to the crowds any outside festivals, as the 'intimates' would probably have done.

 

The passage is structured along the lines of the early catechumenal liturgies.

The Lord wants people enslaved by normal thinking, power ideology and false religion to be brought to Him (v.19) and demands the Faith of those who lead them (vv.23-24).

The beginner goes through a life overhaul that "contorts" and "brings one to the ground".

This is because one can be plagued by dirigiste, unwise, covertly manipulative - despite being ineffective and underneath insecure - 'spiritual' guides.

Then it is a real heartbreak to discover that from childhood (v.21) we have been governed by a mortifying model - made up of easy classifications, which however do not realise, but dehumanise.

Perhaps we too have been conditioned by unwise directors.

And it was only through arduous, harrowing experiences that we discovered that precisely what we had been taught as sublime - and capable of assuring us communion with God - was, on the contrary, the primary cause of detachment from Him, and from a more harmonious and fuller personal and ecclesial existence.

 

In order to be liberated and rise to new life (v.27), the candidate of the path of Faith passes as if through a death - a sort of baptismal immersion, which drowns his old [de facto] paganising formation.

At the time of Mk many spoke of the expulsion of demons.

In the typology of the new baptism, the community of Rome wanted to express the goal of the Glad Tidings of the Gospels: to help people rise up - freeing themselves from the conditioning fears of evil.

That is not the real power.

 

In the passage, the child's deafness and muteness indicate the lack of the 'Word' that becomes an 'event' - unceasing, growing life, capable of transforming the marked, standard fate of 'earth'.

A lack that exists both among the bewildered people and - unfortunately - first and foremost among the disciples, sick of protagonism and one-sidedness.

The young man's very behaviour (vv.18.20.26) traces the existential modes of people subjugated by invincible forces, because they are self-destructive - therefore in the grip of obsessive, unrelenting lacerations.

Contrary to the quintessence of personal character.

It is a precisely heart-rending situation: that of those who discover they have been deceived by a religiosity of all-too-common convictions - with the epidermic, persuasive trick of herd or mass directions.

 

The coming of the Kingdom of God already meant the coming of an 'internal' power stronger than the Roman army itself, whose legions were used precisely to maintain situations of civil oppression, even religious fear.

Even today, a no-holds-barred struggle rages between the drives that induce deep-seated illnesses [like something that has taken hold of us] and the presence of the Messiah.

The two opposite poles cannot stand each other; they spark.

But the solution is not to amaze the crowds, nor is it to attempt to remake things that finally return to sacralising the status quo.

Thus, it sometimes seems that we are in no condition to initiate genuine healing processes (v.18b).

Yet evil does not give way by miracle and clamour, nor by man's force or insistence, but by attunement and Gift (v.29). From internal power-events.

Here is the space of prayer-listening.

Prayer brings one out of the confines and puts one in contact with other energies and surprises that one was not aware of: innate virtues and Grace, which allow one to see every situation with other, liberated eyes.

 

For solutions that solve real problems, from within, we constantly need not conformist rules, but a new reading.

Here is the dissymmetrical gaze.

Says the Tao Tê Ching (i): 'The Tao [way of conduct] that can be said is not the Eternal Tao. The name that can be named is not the Eternal Name'. Master Wang Pi comments: 'An effable Tao indicates a practice.

Our life is not about the initiative of what we are already able to set up and practice - or interpret, design and predict (vv.14-19) - but about Attention (v.29).

The "mountain" to be moved [parallel v. Mt 17:20 - cf. Mt 19:20ff; Mk 10:20ff; Lk 18:21ff] is not outside, but within us.

In this way, the conformist idea that discourages us, or all obstacles (instead of harming us) will be precious opportunities for growth.

 

We will be at the centre of the reality of Incarnation.

 

 

To internalise and live the message:

 

How do you live your conflicts? What is your experience of healing?

 

 

Overcoming that "something of disbelief",

and "putting the flesh on the fire"

 

Miracles still exist today. But to enable the Lord to perform them there is a need for courageous prayer, capable of overcoming that "something of unbelief" that dwells in the heart of every man, even if he is a man of faith. A prayer especially for those who suffer from wars, persecutions and every other drama that shakes society today. But prayer must "put flesh on the fire", that is, involve our person and commit our whole life, to overcome unbelief [...].

Returning to the Gospel episode, the Holy Father reproposed the question of the disciples who had not been able to drive out the evil spirit from the young man: "But why could we not drive it out? This kind of demons, Jesus explained, cannot be driven out in any way except by prayer". And the boy's father "said: I believe Lord, help my unbelief". His was "a strong prayer; and this prayer, humble and strong, enables Jesus to perform the miracle. Prayer to ask for an extraordinary action,' the Pontiff explained, 'must be a prayer that involves all of us, as if we were committing our whole life to it. In prayer we must put meat on the fire'.

The Pontiff then recounted an episode that happened in Argentina: "I remember something that happened three years ago in the sanctuary of Luján. A seven-year-old girl had fallen ill, but the doctors could not find a solution. She was getting worse and worse, until one evening, the doctors said there was nothing more they could do and that she only had a few hours to live. "The father, who was an electrician, a man of faith, became like mad. And driven by that madness he took the bus and went to the sanctuary of Luján, two and a half hours by bus, seventy kilometres away. He arrived at nine in the evening and found everything closed. And he began to pray with his hands clinging to the iron gate. He was praying and crying. So he stayed the whole night. This man was fighting with God. He was really struggling with God for the healing of his maiden. Then at six in the morning he went to the terminal and took the bus. He arrived at the hospital at nine o'clock, more or less. He found his wife crying and thought the worst: what happened? I don't understand. What happened? The doctors came, his wife told him, and they said the fever is gone, she's breathing well, there's nothing.... They will only keep her another two days. But they don't understand what has happened. And this,' the Pope commented, 'still happens. There are miracles. But prayer is needed! A courageous prayer, one that struggles to reach that miracle, not those prayers out of courtesy: Ah, I will pray for you! Then a Pater Noster, an Ave Maria and I forget. No! It takes courageous prayer, like that of Abraham who wrestled with the Lord to save the city; like that of Moses who prayed with his hands up and tired praying to the Lord; like that of so many people who have faith and with faith pray, pray".

Prayer works miracles, "but," Pope Francis concluded, "we must believe it. I think we can make a beautiful prayer, not a prayer out of courtesy, but a prayer with the heart, and say to Him today throughout the day: I believe Lord! Help my unbelief. We all have unbelief in our hearts. Let us say to the Lord: I believe, I believe! You can! Help my unbelief. And when we are asked to pray for so many people who suffer in wars, in their plight as refugees, in all these dramas we pray, but with our hearts, and we say: Lord, do. I believe, Lord. But help my unbelief".

[Pope Francis, St. Martha, in L'Osservatore Romano 20-21/05/2013].