Third Sunday in Advent (year A)  [14 December 2025]

May God bless us and may the Virgin protect us! "Rejoice always in the Lord... the Lord is near." The message of this third Sunday of Advent is the announcement of the joy of Christmas approaching. Advent teaches us to wait with patient hope for Jesus, who will surely come. 

*First Reading from the Book of the Prophet Isaiah (35:1...10)

This passage comes from Isaiah's Little Apocalypse, known as the "Minor Apocalypse" (cc34-35), probably written by an anonymous author, and  tells of the joyful return of Israel from exile in Babylon. We are in the period when the people suffered the sack of Jerusalem and spent over fifty years away from their land, experiencing humiliation and suffering that would discourage even the strongest. Isaiah, who lived in the 6th century BC during the exile in Babylon, reassures the frightened people: 'Behold your God: vengeance is coming, divine reward. He is coming to save you'. The result will be the liberation of the suffering: the blind will see, the deaf will hear, the lame will leap for joy, the mute will shout for joy. The people have suffered years of domination, deportation with humiliation and many trials, including religious ones: a time that discourages and makes them fear for the future. The author uses the expression 'God's vengeance', which may surprise us today. But here, vengeance is not punishment on men: it is the defeat of the evil that oppresses them and the liberation that God gives. God intervenes personally to save, redeem and restore dignity: the blind will see, the deaf will hear, the lame will leap and the mute will shout for joy. The return from exile is described as a triumphal march through the desert: the arid landscape is transformed into fertile and lush land, as beautiful as the mountains of Lebanon, the hills of Carmel and the plain of Sharon, symbols of abundance and beauty in the land of Israel. This journey shows that even the hardest trials can become a path of joy and hope when God intervenes. The desert, a symbol of hardship and trial, is thus transformed into a path of joy and hope thanks to God's intervention. The liberated people are called 'redeemed' and liberation is compared to 'redemption' in Jewish law: just as a close relative would release a debt or redeem a slave, God himself is our 'Go'el', the Relative who frees those who are oppressed or prisoners of evil. In this sense, redemption means liberation: physical, moral and spiritual. Singing 'Alleluia' means recognising that God leads us from servitude to freedom, transforming despair into joy and the desert into blossoming. This text reminds us that God never abandons us: even in the most difficult moments, his mercy and love free us and give us hope again. It shows how the language of the Bible can transform words that seem threatening into promises of salvation and hope, reminding us that God always intervenes to free us and restore our dignity.

Main elements +Context: Babylonian exile, Israel far from the land, anonymous author. +Isaiah's Little Apocalypse: prophecy of hope and return to the promised land. +God's vengeance: defeat of evil, not punishment of men. +Concrete liberation: the blind, deaf, lame, mute and prisoners redeemed. +The desert will blossom: difficulties transformed into joy and beauty. +Redemption: God as Go'el, liberator of the oppressed. +Alleluia: song of praise for the liberation received. +Spiritual message: God intervenes to free us and give us hope even in the hardest moments.

*Responsorial Psalm (145/146, 7-8, 9-10

This psalm, a 'psalm of Alleluia', is a song full of joy and gratitude, written after the return of the people of Israel from exile in Babylon, probably for the dedication of the rebuilt Temple. The Temple had been destroyed in 587 BC by Nebuchadnezzar, king of Babylon. In 538 BC, after the conquest of Babylon by the Persian king Cyrus, the Jews were allowed to return to their land and rebuild the Temple. The reconstruction was not easy due to tensions between those returning from Babylon and those who had remained in Israel, but thanks to the strength of the prophets Haggai and Zechariah, the work was completed in 515 BC, under King Darius. The dedication of the new Temple was celebrated with great joy (Ezra 6:16). The psalm reflects this joy: Israel recognises that God has remained faithful to the Covenant, as he did during the Exodus. God is the one who frees the oppressed, breaks the chains, gives bread to the hungry, gives sight to the blind and lifts up the weak. This image of God, a God who takes the side of the poor and feels compassion ('mercy' indicates as if the bowels were trembling), was not taken for granted in ancient times. It is Israel's great contribution to the faith of humanity: to reveal a God of love and mercy. The psalm expresses this by saying that the Lord supports the widow and the orphan. The people are invited to imitate God in the same mercy, and the Law of Israel contains many rules for the protection of the weak (widows, orphans, foreigners). The prophets judged Israel's fidelity to the Covenant on the basis of this behaviour. At a deeper level, the psalm shows that God frees us not only from external oppression, but also from internal oppression: spiritual hunger finds its food in the Word; inner blindness is illuminated; the chains of hatred, pride and jealousy are broken. Although we do not see it here, this psalm is actually framed by the word 'Alleluia', which according to Jewish tradition means to sing the praise of God because He leads from slavery to freedom, from darkness to light, from sadness to joy. We Christians read this psalm in the light of Jesus Christ: He gave bread to his contemporaries and continues to give the "bread of life" in the Eucharist; He is the light of the world (Jn 8:12); in his resurrection, he definitively freed humanity from the chains of death. Finally, since man is created in the image of God, every time he helps a poor person, a sick person, a prisoner, a stranger, he manifests the very image of God. And every gesture made "to the least" contributes to the growth of the Kingdom of God. A catechumen, reading about the miracle of the multiplication of the loaves, asked, "Why doesn't Jesus do this today for all the hungry?" And after a moment she replied, "Perhaps he is counting on us to do it."

Important elements to remember +Historical context: psalm written after the return from exile and the reconstruction of the Temple (587–515 BC). +Central theme: the joy of the people for God's faithfulness and their liberation. +Revelation of God: God is merciful and defends the oppressed, the poor, the weak. +Commitment of the people: to imitate God in works of mercy towards all the oppressed. +Spiritual reading: God frees us from inner chains (hatred, pride, spiritual blindness). +Alleluia: symbol of the passage from slavery to freedom and from sadness to joy. +Christian reading: fulfilment in Christ, who gives true bread, enlightens, liberates, saves. +Image of God in man: every gesture of love towards the most fragile makes the image of God visible. +Christian responsibility: God also counts on our commitment to nourish, liberate and support those who suffer.

*Second Reading from the Letter of St James the Apostle (5:7-10)

Christian tradition recognises three figures named James who were close to Jesus: James the Greater, son of Zebedee and brother of John, with an impetuous character, present at the Transfiguration and in Gethsemane; James, son of Alphaeus, one of the Twelve; James, 'brother/cousin' of the Lord, leader of the Church of Jerusalem and probable author of the Letter of James. The text highlights a fundamental theme for the early Christians: the expectation of the coming of the Lord. Like Paul, James always looks to the horizon of the final fulfilment of God's plan. It is significant that at the very beginning of Christian preaching, the end of the world was most ardently desired, perhaps because the Resurrection had given a taste of future glory. In this expectation, James repeats a crucial invitation: patience, a word which in the original Greek (makrothyméo) means 'to have long breath, to have a long spirit'. Waiting for the coming of the Lord is a long-distance race, not a sprint: faith must learn to endure over time. When the early Christians realised that the parousia was not coming immediately, waiting became a true test of fidelity.

To live this endurance, James offers two models: the farmer, who knows the rhythm of the seasons, trusting in God who sends rain 'in its season' (Deut 11:14), and the other model: the prophets, who endured hostility and persecution to remain faithful to their mission. James asks Christians to have stamina (perseverance/patience) and a steadfast heart ("Strengthen your hearts"). In verse 11, which follows this text, James also quotes Job, the only case in the New Testament, as the supreme example of perseverance: those who remain steadfast like him will experience the Lord's mercy. Patience is not only personal: it is lived out in community relationships. James takes up Jesus' teaching: do not complain about one another, do not judge one another, do not murmur. 'The Judge is at hand': only God truly judges, because he sees the heart. Man easily risks confusing wheat and weeds. The lesson is also for us: we often lack the breath of hope, and at the same time we give in to the temptation to judge. Yet Jesus' words about the speck and the log remain relevant today.

Important points to remember: + Of the three James, it is James the Greater, the son of Alphaeus, the 'brother' of the Lord, who is the probable author of this Letter, which reflects the central theme of waiting for the coming of the Lord. + Patience is repeated several times and is understood as 'long breath', an endurance race. + The initial Christian expectation was very intense: it was thought that Christ's return was imminent. + Two models of perseverance: the farmer (trust in God's timing) and the prophets (courage in mission). + v.11 not in this text but immediately after John

cites Job as an example of endurance: the only citation in the New Testament, a symbol of perseverance in trials. +Community mission: do not judge, do not murmur, do not complain because 'the Judge is at the door'. He invites us to live knowing that only God judges rightly. +The danger today is also a lack of spiritual breath and the risk of judging others.

*From the Gospel according to Matthew (11:2-11)

Last Sunday we saw John the Baptist baptising along the Jordan and announcing: 'After me comes one'. When Jesus asked to be baptised, John recognised him as the expected Messiah, but the months passed and John was put in prison by Herod around the year 28, at which time Jesus began his public preaching in Galilee. Jesus began his public life with famous discourses, such as the Sermon on the Mount and the Beatitudes, and with many healings. However, his behaviour was strange in the eyes of the people: he surrounded himself with "unreliable" disciples (publicans, people of different origins and characters); he was not an ascetic like John, he ate and drank like everyone else, and he showed himself among the common people; he never claimed the title of Messiah, nor did he seek power. From prison, John received news from those who kept him informed and began to doubt: 'Have I been deceived? Are you the Messiah?' This question is crucial because it concerns both John and Jesus, who was forced to confront the expectations of those who awaited him. Jesus does not answer with a yes or no, but quotes the prophecies about the works of the Messiah: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor receive the good news (Isaiah 35:5-6; 61:1). With these words, Jesus invites John to see for himself whether he is doing the works of the Messiah, confirming that yes, he is the Messiah, even if his manners seem strange. The true face of God is revealed in his service to humanity, not in accordance with expectations of power or glory. Finally, Jesus praises John, saying that he is blessed because he "does not find cause for scandal in me." John sets an example of faith: even in doubt, he does not lose confidence and seeks the truth directly from Jesus himself. Jesus concludes by explaining that John is the greatest of the prophets because he paves the way for the Messiah, but with the coming of Jesus, even the least in the Kingdom of Heaven is greater than John, emphasising that the content of Christ's message exceeds all human expectations: "The Word became flesh and dwelt among us".

Important elements to remember +John the Baptist announces the Messiah and baptises along the Jordan. +Jesus begins his public life after John's arrest, in Galilee, with speeches and miracles. +Jesus' "strange" behaviour: he associates with everyone, even the most marginalised, does not claim titles or power, eats and presents himself like ordinary people.+John's doubts: he sends his disciples to ask if Jesus is truly the Messiah. + Jesus' response: he cites the prophetic works of the Messiah (healings, liberations, proclamation to the poor).+ John's active faith: he does not remain in doubt, but asks Jesus directly for clarification. + Joy and surprise: the face of God is revealed in the service of man, not according to traditional expectations. + John as precursor: the greatest of the prophets, but with Jesus, the smallest in the Kingdom is the greatest. + Final message: Christ is the Word incarnate, the fulfilment of God's promises.

*Here is a quote from St Gregory the Great in Homily 6 on the Gospels, commenting on the episode: "John does not ignore who Jesus is: he points to him as the Lamb of God. But, sent to prison, he sends his disciples not to know him, but so that they may learn from Christ what he already knew. John does not seek to be taught, but to teach. And Christ does not respond with words, but with deeds: he makes it clear that he is the Messiah not by saying so, but by showing the works announced by the prophets." He adds: "The Lord proclaims blessed those who are not scandalised by him, because in him there is greatness hidden beneath a humble appearance: those who are not scandalised by his humility recognise his divinity." This commentary perfectly illuminates the heart of the Gospel: John does not doubt for himself, but to help his disciples recognise that Jesus is the expected Messiah, even though he presents himself in a surprising and humble way.

+Giovanni D'Ercole

Two sons: «No» and «Me!»

(Mt 21:28-32)

In the rabbis' tales the «Son» was only one: Israel! In the teaching of Christ, however, even a reckless remains a son.

The Master of the Vineyard image of the chosen people, turns to his «prototype» of man with tenderness and maternal bowels: «My little child».

He tries to make him understand: «The unfamiliar land is full of dissensions and grudges, instead the Vineyard is yours; committed therefore to building the world of joy».

But it’s basically normal to desist: «I don’t want to» - because we are often attracted not by the Beatitudes, but to worldly criteria.

Working for the life of others, recognizing their dignity and promoting it does not arise immediately and spontaneously to everyone; on the contrary, it seems onerous.

Yet it is the difference that gives us the cue, not the rule or the reproach.

The perception of what appears “foreign” becomes a rare insight into one's own essence, a dilation of the Ego - a growing movement and process that leads to an understanding of the You in the Ego itself.

Trivial instinctive reactions must be understood, because pre-emptive condemnations block growth.

Eccentricity of the brother is the paradoxical starting point for finding himself and one’s own way.

Of course, repulsion can emerge at first; there is no need to be scandalized, nor to accuse. Recovering the deep human dimension is not a piece of cake.

Moreover, we know from experience: the most convinced ‘Yes’ passes through an initial ‘No’.

The inner struggle is to be reckoned with - finally it itself will affect far beyond formal adherence.

In short, the truest ‘Yes’ comes from a request for explanation.

Although the habitual are ready to show the best intentions right away, they become all showcase and no substance; and only empty words.

The Father therefore turned to the promises’ son: «I, Lord!». How to say: «There is Me here; why think of others?».

The exaggeratedly kindred and positive reaction indicates that the customary son... did not understand.

This “son” certainly disagreed with the Father’s design - so deep and demanding - and he thought in his own way how one behaves in the Vineyard. 

Therefore, he beluded himself to be benefitted, instead of Saved.

In short, the choice is between Faith or protocols: «By now, various manifest sinners are surpassing you» (v.31).

[The discrimination of life in the Spirit? The exception that becomes promotion].

Women and men respond «Here I am» to the Appeal because they are intimately persuaded, not by external influence - of labels.

True friends of vital energy are not the conventions.

In such a way, compared to the different ancient beliefs, an intrinsic side of Jesus' Invitation is the adult mind.

It excludes adherent solutions [common or elitist]: they enclose souls in a condition of dependence, with illusory progress.

In the communities of Galilee and Syria the pagans quickly became a majority - elevated to the rank of sons.

They did not submit to nerve-wracking processes, but spontaneously were recognizing the Lord.

“Contrary” Moral: never trust those who rush to say: «Yes sir!».

[Tuesday 3rd wk. in Advent, December 16, 2025]

Two sons: «No» and «Me!»

(Mt 21:28-32)

Matthew writes half a century after the death of the Master and notes that the majority of Abraham's children - his people - did not recognise Jesus as the Messiah.

In his communities in Galilee and Syria, pagans quickly became the majority - elevated to the rank of children.

They did not undergo gruelling trials, but spontaneously recognised the Lord.

It is an invitation to the veterans of the church who are still Judaizing to review their religiosity (much of it superficial), which believes it has understood everything but fails to grasp the essence of God's plan for humanity - and does not set out to do the "work".

[Reassuring cults, traditional legalism or hysterical dreams only save appearances].

Matthew wants churchgoers not to have any presumption of feeling that they are in the right, almost by birthright.

Like Peter (Matthew 16:16-28), senior leaders were sometimes willing to commit themselves to a Messiah they only had in their heads - not to bear witness to the Lamb committed to transmitting life to the new; to rejoice in it, promote it, and give it.

[Of course, today we are not qualified to identify with the 'third son', the one who... 'says "yes, sir" and works'].

It is the supposed dregs of society, those excluded from the kingdom of God (vv. 31b-32) who 'take the place' of the leaders - those who have sophisticated ideas or the same 'correct' tradition.

Compared to the top of the class, the newcomers were no more deserving than the experts and the habitual, but being without a respectable screen, they gradually became willing to love.

Those whom the ancient leaders considered responsible for the delay of the Kingdom were not yet deaf to the Word.

After all, even Judas repented.

Leaders who feel they are fulfilling their duties or are great reformers and phenomena will never convert.

That is why the Master was more at ease with those who were different than with sterile religious people or disembodied idealists.

In short: we must allow ourselves to be evaluated.

We need to question ourselves, stop and ask ourselves, 'What do you think?' (v. 21).

After the expulsion of the merchants, the authorities are furious because Jesus has declared that the Temple of Jerusalem is a den of thieves.

How naive! One does not touch the one god of the ancient holy places, the real one: the bag of the guides and the treasure of the priests involved.

Those most responsible for the black market in the sacred enclosure do not want to lose face.

They appear to be believers and loyal, but only when viewed from the outside.

Their inner eye and their well-hidden activity behind the scenes focus on anything but spiritual goods.

Their one god is called convenience. So it is to them that the Master addresses the parable.

And the beginning is already provocative... In the rabbis' stories, there was only one 'son': Israel!

For Christ, however, even a wayward son remains a son [what do we think of this, for example... starting with catechism and ending with spiritual exercises?].

The Master of the Vineyard, an image of the chosen people, addresses [in the new CEI translation, initially] his 'prototype' of man with tenderness and maternal affection: 'My little son'.

He tries to make him understand: 'The unfamiliar land is full of dissent and resentment, but the Vineyard is yours; so commit yourself to building a world of joy'.

But it is normal to be stubborn: 'I don't feel like it' - because we are often attracted not by the Beatitudes, but by the worldly criteria of having, power and appearance; of keeping for ourselves, climbing over others and dominating them.

Working for the benefit of others, recognising their dignity and promoting it, does not come naturally and spontaneously to everyone.

On the contrary, it seems burdensome - at least until we are able to understand the value of our brothers and sisters for ourselves (and see 'ourselves' in 'their' faces).

It is only a journey of life in the Spirit that makes us ready to recognise that the You urges, expands, enriches and completes the I.

To truly encounter others means to have encountered ourselves, in the multifaceted nature of our own sides.

It is not easy. In fact, it is easier to identify with or be supportive from a distance than to be fraternal.

It is difficult to eliminate selfishness, which is a creaturely fact that must be integrated to enrich everyone, rather than falsely exorcised.

In short: 'otherness' is not just an appeal, but a boundless source of wealth for myself; it speaks of my very being, in that very way.

But to understand love - including love for oneself - we all need time, experience, insight, growth in empathy and further exploration.

Then working on it is also demanding, starting from the innermost self.

It is obvious that we may instinctively pull back - at least until we begin to learn the deep connection with the distant that demands life [just as we always do, in the first person].

The perception of what appears 'foreign' becomes a rare intuition of one's own essence, an expansion of the Ego - a movement and a growing process that leads to understanding the You in the I.

The eccentricity of one's brother is the paradoxical starting point for finding oneself and one's path.

Building a new world can be repellent to nature (in some respects) marked by sin and withdrawal.

We need to understand banal instinctive reactions, because preventive condemnation blocks growth.

Only step by step do we become aware that authentic and full life brings out the divine Gold.

It accentuates the exquisitely human calibre that even the heavenly Father suggests - overcoming indifference to the yearning that at first glance seems not to concern us.

Of course, at first repulsion may surface; there is no need to be scandalised or to point fingers.

Recovering the profound human dimension is no easy task.

Then it is the difference that gives us the cue, not the 'rule' - nor the 'reprimand'. The latter do not activate anything authentic.

After all, we know from experience that the most convincing 'Yes' comes through an initial 'No'.

The inner struggle is to be expected - ultimately, it will have an impact far beyond a formal adherence.

There is no need to be indignant if someone responds with a flat refusal.

Then they will change their mind [v. 29 of the new CEI translation]: 'metamellomai'. And they will recover their radical character as a son and brother.

In order to grasp one's position and respond wisely to the Lord's proposals, one must sift through things.

This calls for discernment of one's roots, relationships, and oneself (in all one's diversities).

In short, the truest 'yes' comes from a request for explanation - which brings us into direct contact with the Source of our varied character - a condition that completes us.

Life is not about copying and tracing. We must beware of 'yes-men': they are acting out a fiction as a smokescreen.

Although those identified are 'ready and willing' to immediately show their best intentions, they become all show and no substance; ultimately, just empty words.

He therefore turned to the second [v.30 in the new CEI translation], who was in fact the firstborn of the promises: 'I, Lord!'.

As if to say: 'I am here; why think of others?'.

The exaggeratedly similar and positive reaction - in reality indifferent because it is habitual and perhaps calculated - indicates that the 'veteran of belief and adherence' has, at the very least, not understood...

He certainly did not agree with the Father's programme - so profound and demanding. He had his own ideas about how to behave in the Vineyard. 

Therefore, he deludes himself into thinking that he is at an advantage, rather than saved.

Faith and protocols

"Manifest sinners and various contaminants are passing you by"

(Mt 21:28-32; in particular v.31)

What is specific to Faith, which makes a difference, is not trusting the religious ideology of the best.

A belief is authentic if it can withstand being examined first-hand; the rest is artifice, mistrust with a trick.

Personal conviction passes through a spontaneous request for explanations [typical in this regard is the story of the two sons, who both say yes and no]. 

The discriminating factor of life in the Spirit? The exception that becomes promotion.

Compared to various ancient beliefs, an intrinsic aspect of Jesus' invitation is the adult mind.

It excludes adherent solutions (common or elitist): they enclose souls in a condition of dependence, with illusory progress.

Women and men respond 'Here I am' to the call because they are intimately persuaded, not because of external influences such as labels, rituals, protocols, officialdom, respect for canonical guidelines, other people's habits, and hearsay.

When the disciples ask him to increase their faith, Jesus does not even respond (Lk 17:6).

He does not say to improve this or that. It is impossible to chisel out love in measured stages.

Faith is not a gift to be sheltered away, which the Father gives only to some, but a relationship of creative trust that is kindled in response to the gratuitous, renewed, reinvigorated, repeatedly rejuvenated initiative of the Source of being - when, step by step, it is welcomed instead of rejected.

Not only is it a personal and varied proposal in itself, but it also wants to be reinterpreted and made lush with our own originality.

The only vigour to be introduced into events is a different face, not at all defensive, nor aimed at increasing the situation.

Because we are called to become what we are.

The soul guides us to encounter ourselves, frankly and not by following a complex set of external procedures - but, wave by wave.

So there are those who already have a lot of faith, others who have so-so faith, some who have just the right amount, or who lack faith altogether - perhaps waiting to find the Gift somewhere to put it in the safe and multiply their nest egg - always keeping it in the same hole in the wall.

The conformist, rigid and ambiguous idea of spiritual progress must therefore be eradicated.

It is not contained within the limits of the 'breach work' of a bricklayer who slavishly follows a plan. And he sweats and sweats to insert into some makeshift niche the identical treasure chest of everyone - received as a complete package.

Then, there are no favourites, nor outposts to defend it.

There are no rejects placed on the sidelines, nor 'average' troops according to guarding ability and performance.

In the authentic itinerary, there is no unilateral trajectory or way out [as if it were a single passage, already preformed in every detail].

Nor is there any slavish enrichment, as a model - considered possible for heroes apart, on a conventional ascetic basis.

These are not the true friends of vital energy.

Morality - on the contrary: never trust those who rush to say, 'Yes, sir!'.

In the Gospel we heard the question asked by John the Baptist who was in prison: John, who had proclaimed the coming of the Judge who would change the world, and now felt had that the world has remained the same. Thus he sends word to Jesus asking: “Are you ‘He who is to come’, or shall we look for another?”. Is it you or should we expect another? 

In the past two or three centuries many have asked: “But is it really you? Or must the world be changed in a more radical manner? Will you not do it?”. 

And a great tide of prophets, ideologists and dictators have come and said: “It is not him! He did not change the world! It is we!”. And they created their empires, their dictatorships, their totalitarianism which was supposed to change the world. And they changed it, but in a destructive manner. Today we know that of these great promises nothing remained but a great void and great destruction. It was not they.

And thus we must see Christ again and ask Christ: “Is it you?” The Lord, in his own silent way, answers: “You see what I did, I did not start a bloody revolution, I did not change the world with force; but lit many I, which in the meantime form a pathway of light through the millenniums”. 

Let us start here in our Parish with St Maximilian Kolbe, who offered to die of hunger himself in order to save the father of a family. What a great light he became! How much light shone from this figure and encouraged others to give themselves, to be close to the suffering and the oppressed!

Let us think of Damien de Veuster who was a father to lepers, and who lived and died with and for lepers, and has thus brought light to this community.

Let us think of Mother Teresa, who gave so much light to people that, after a life without light, they died with a smile because they were touched by the light of God’s love.

And thus we shall be able to continue and we shall see, as the Lord said in his answer to John, that it is not the violent revolution of the world, but rather the silent light of the truth, of the goodness of God that is the sign of his presence and gives us the certainty that we are loved to the end and are not forgotten, that we are not a product of chance but of a will to love.

Thus we may live, we may feel God’s nearness. “God is close”, says today’s First Reading, he is near us but we are often distant. Let us draw near, let us move into the presence of his light, let us pray the Lord that through contact with him in prayer we ourselves will become light for others.

And this is precisely also the meaning of the parish church: to enter here, to enter into conversation, into contact with Jesus, with the Son of God, so that we ourselves may become one of the smallest lights that he has lit to carry his light into the world which feels it must be redeemed.

Our spirit must be open to this invitation and let us thus walk joyfully towards Christmas, like the Virgin Mary who awaited the Redeemer’s birth in prayer, with intimate and joyful trepidation. 

Amen!

[Pope Benedict, homily at Torre Angela, 12 December 2010]

1. The difficulties that sometimes accompany the development of evangelisation highlight a delicate problem whose solution cannot be sought in purely historical or sociological terms: the problem of the salvation of those who do not visibly belong to the Church. We are not given the opportunity to scrutinise the mystery of divine action in minds and hearts, to assess the power of Christ's grace in taking possession, in life and in death, of those whom 'the Father has given him', and whom he himself has proclaimed he does not want to 'lose'. We hear this repeated in one of the Gospel readings proposed for the Mass for the dead (cf. Jn 6:39-40).
But, as I wrote in the Encyclical Redemptoris Missio, the gift of salvation cannot be limited "to those who explicitly believe in God and have entered the Church. If salvation is destined for all, it must be made available to all in concrete terms". And, admitting that it is practically impossible for many people to access the Christian message, I added: "Many people do not have the opportunity to know or accept the revelation of the Gospel or to enter the Church. They live in socio-cultural conditions that do not allow it, and they have often been educated in other religious traditions" (Redemptoris Missio, 10).
We must recognise that, as far as human foresight and knowledge are concerned, this practical impossibility seems destined to continue for a long time, perhaps even until the final completion of the work of evangelisation. Jesus himself warned that only the Father knows "the times and moments" he has set for the establishment of his Kingdom in the world (cf. Acts 1:7).
2. However, what I have said above does not justify the relativistic position of those who believe that a way of salvation can be found in any religion, even independently of faith in Christ the Redeemer, and that interreligious dialogue should be based on this ambiguous conception. This is not the Gospel-compliant solution to the problem of the salvation of those who do not profess the Christian Creed. Instead, we must maintain that the path to salvation always passes through Christ, and that it is therefore the task of the Church and her missionaries to make him known and loved at all times, in every place and in every culture. Outside of Christ, "there is no salvation." As Peter proclaimed before the Sanhedrin, from the beginning of the apostolic preaching: "There is no other name given to men under heaven by which we must be saved" (Acts 4:12).
Even for those who, through no fault of their own, do not know Christ and do not recognise themselves as Christians, the divine plan has provided a way of salvation. As we read in the conciliar decree on missionary activity Ad Gentes, we believe that "God, through ways known only to himself, can lead men who through no fault of their own are ignorant of the Gospel" to the faith necessary for salvation (Ad Gentes, 7). Of course, the condition "through no fault of their own" cannot be verified or assessed by human evaluation, but must be left solely to divine judgement. For this reason, in the Constitution Gaudium et Spes, the Council declares that in the heart of every person of good will "grace works invisibly" and that "the Holy Spirit gives everyone the possibility of coming into contact, in the way known to God, with the Paschal Mystery" (Gaudium et Spes, 22).
3. It is important to emphasise that the path to salvation taken by those who ignore the Gospel is not a path outside Christ and the Church. The universal will to save is linked to the unique mediation of Christ. The First Letter to Timothy affirms this: "God our Saviour, who wants all men to be saved and come to the knowledge of the truth. For there is one God, and there is one mediator between God and humankind, the man Christ Jesus, who gave himself as a ransom for all” (1 Tim 2:3-6). Peter proclaims this when he says that "there is no salvation in anyone else," and calls Jesus the "cornerstone" (Acts 4:11-12), highlighting the necessary role of Christ as the foundation of the Church.
This affirmation of the “uniqueness” of the Saviour originates from the words of the Lord himself, who says that he came “to give his life as a ransom for many” (Mark 10:45), that is, for humanity, as St Paul explains when he writes: “One died for all” (2 Cor 5:14 cf. Rom 5:18). Christ obtained universal salvation by the gift of his life: no other mediator has been established by God as Saviour. The unique value of the sacrifice of the Cross must always be recognised in the destiny of every human being.
4. And since Christ works salvation through his mystical Body, which is the Church, the way of salvation is essentially linked to the Church. The axiom extra Ecclesiam nulla salus – "outside the Church there is no salvation" – enunciated by Saint Cyprian (Epist 73,21: PL 1123 AB), belongs to Christian tradition and was included in the Fourth Lateran Council (Denz.-S. 802), in the bull Unam Sanctam of Boniface VIII (Denz.-S. 870) and in the Council of Florence (Decretum pro Jacobitis, Denz.-S. 1351).
The axiom means that for those who are not ignorant that the Church was founded by God through Jesus Christ, it is necessary to enter and persevere in it in order to obtain salvation (cf. Lumen Gentium, 14). For those who have not received the proclamation of the Gospel, as I wrote in the Encyclical Redemptoris Missio, salvation is accessible through mysterious ways, inasmuch as divine grace is conferred on them by virtue of Christ's redemptive sacrifice, without external adherence to the Church but always in relation to it (cf. Redemptoris Missio, 10). This is a "mysterious relationship": mysterious for those who receive it, because they do not know the Church and indeed sometimes reject it externally; mysterious also in itself because it is linked to the saving mystery of grace, which involves an essential reference to the Church founded by the Saviour.
In order to be effective, saving grace requires adherence, cooperation, and a yes to divine self-giving: and such adherence is, at least implicitly, oriented towards Christ and the Church. Therefore, we can also say sine Ecclesia nulla salus – 'without the Church there is no salvation': adherence to the Church, the mystical Body of Christ, however implicit and mysterious, is an essential condition for salvation.
5. Religions can have a positive influence on the destiny of those who belong to them and follow their teachings with sincerity of spirit. But if the decisive action for salvation is the work of the Holy Spirit, we must bear in mind that man receives his salvation only from Christ, through the Holy Spirit. It begins already in earthly life, which grace, accepted and reciprocated, makes fruitful, in the evangelical sense, for earth and heaven.
Hence the importance of the indispensable role of the Church, which "is not an end in itself but fervently seeks to be wholly of Christ, in Christ and for Christ, and wholly of men, among men and for men". This role is therefore not 'ecclesiocentric', as has sometimes been said: the Church does not exist or work for itself, but is at the service of humanity called to divine filiation in Christ (cf. Redemptoris Missio, 19). It therefore exercises an implicit mediation even towards those who are ignorant of the Gospel.
However, this should not lead to the conclusion that its missionary activity is less necessary in such circumstances. Quite the contrary. In fact, those who are ignorant of Christ, through no fault of their own, find themselves in a condition of darkness and spiritual famine, which often has negative repercussions on a cultural and moral level. The missionary activity of the Church can provide them with the conditions for the full development of Christ's saving grace, proposing full and conscious adherence to the message of faith and active participation in the life of the Church in the sacraments.
This is the theological line drawn from Christian tradition. The Magisterium of the Church has followed it in doctrine and practice as the way marked out by Christ himself for the Apostles and for missionaries of all times.
[Pope John Paul II, General Audience, 31 May 1995]

We have listened to a passage from the Gospel of Matthew (11:2-6). The evangelist’s intention is that of making us enter more deeply into the mystery of Jesus, in order to grasp his goodness and his mercy. The scene is as follows: while John the Baptist was in prison, he sent his disciples to Jesus to ask him a very clear question: “Are you he who is to come, or shall we look for another?” (v. 3). He was precisely in a moment of darkness ... John was anxiously awaiting the Messiah and used colourful language to describe him in his preaching as a judge who would finally inaugurate the Kingdom of God and purify his people, rewarding the good and punishing the bad. John preached in this way: “Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire” (Mt 3:10). Now that Jesus has begun his public mission in a different manner, John suffers because he is in a two-fold darkness: the darkness of his prison cell, and the darkness of heart. He does not understand this manner of Jesus, and he wants to know if He is really the Messiah, or if he must await someone else.

And at first Jesus’ answer does not seem to correspond to John’s question. In fact, Jesus says: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. And blessed is he who takes no offence at me” (vv. 4-6). Here Jesus’ intent becomes clear: He responds by saying that he is the real instrument of the Father’s mercy, who goes to encounter everyone, bringing consolation and salvation, and, in doing so, he manifests God’s justice. The blind, the lame, the lepers, the deaf, regain their dignity and are no longer excluded because of their disease, the dead return to life, while the Good News is proclaimed to the poor. And this becomes the summary of Jesus’ action, who in this way makes God’s own actions visible and tangible.

The message that the Church receives from this account of Christ’s life is very clear. God did not send his Son into the world to punish sinners, nor to destroy the wicked. Rather, they were invited to convert, so that, seeing the signs of divine goodness, they might rediscover their way back. As the Psalm says: “If thou, O Lord, shouldst mark iniquities, / Lord, who could stand? / But there is forgiveness with thee, / that thou mayest be feared” (130 [129]:3-4). 

The justice that John the Baptist places at the heart of his preaching is manifested in Jesus firstly as mercy. And the Precursor’s doubts merely anticipate the astonishment that Jesus’ actions and words will arouse later. The conclusion of Jesus’ answer, therefore, is understandable. He says: “blessed is he who takes no offence at me” (v. 6). Offence means “obstacle”. Thus Jesus warns against a particular danger: if one’s obstacle to believing is above all Jesus’ works of mercy, it means that one has a false image of the Messiah. But blessed are those who, in view of Jesus’ works and words, render glory to the Father who is in heaven. 

Jesus’ admonition is always pertinent: today too, man forms an idea of God that prevents him from enjoying His real presence. Some people carve out a “do-it-yourself” faith that reduces God to the limited space of one’s own desires and convictions. This faith is not a conversion to the Lord who reveals himself, but rather, it prevents him from enlivening our life and consciousness. Others reduce God to a false idol; they use his holy name to justify their own interests, or actual hatred and violence. For others still God is only a psychological refuge in which to be reassured in difficult moments: it is a faith turned in on itself, impervious to the power of the merciful love of Jesus which reaches out to others. Others still consider Christ only as a good instructor of ethical teachings, one among the many of history. Finally, there are those who stifle the faith in a purely intimate relationship with Jesus, nullifying his missionary thrust that is capable of transforming the world and history. We Christians believe in the God of Jesus Christ, and our desire is that of growing in the living experience of his mystery of love. 

Let us therefore commit ourselves not to allow any obstacle to hinder the Father’s merciful action, and let us ask for the gift of a great faith so that we too may become signs and instruments of mercy.

[Pope Francis, General Audience, 7 September 2016]

Solemnity of the Immaculate Conception of the Blessed Virgin Mary [8 December]

Biblical texts: Gn 3:9–20; Ep 1:3–12; Lk 1:26–38 May God bless us and may the Virgin protect us! Instead of commenting on the readings, I propose a theological and spiritual meditation on the Immaculate Conception, starting with St Paul and referring to the tradition of the Church and the liturgy.

1. Saint Paul and Mary: a hidden but real bond Although Paul speaks almost nothing directly about the Virgin Mary, his teaching on the election, holiness and predestination of Christians (Eph 1:4-11) deeply illuminates the mystery of Mary. Saint Paul affirms that all the baptised are chosen, holy and immaculate. Applying this to Mary, we understand that what is true for the whole Church is realised in her in a perfect and anticipated way.

2. The mystery of the Church sheds light on the mystery of Mary In the development of theology, especially in the early centuries, Mary was understood in relation to the Church: Mary is what the Church is called to become. What is partial in us is perfect in her. She is 'the first on the journey': first in time, first in perfection. Mary is 'first' in two senses: chronologically first to welcome Christ, first to share in his Passion, first to enter into glory with body and soul. Qualitatively: no one welcomed Christ with greater purity, love and freedom. Her unique grace does not separate her from us, but manifests what God wants to accomplish in the whole Church. The Immaculate Conception is not an isolated privilege, but the full realisation of the vocation of every Christian: Mary is preserved from sin in view of Christ's merits. We are saved from sin through Christ's merits (baptism, sacraments, conversion). The trajectories are the same; in Mary they are only anticipated and brought to perfection thanks to her total obedience and total abandonment to God's will: Mary did not do the divine will but lived entirely in God's will. Herein lies the key to her life: tempted like everyone else, including Jesus, she defeated Satan by choosing to live always and completely in the Father's will, and for this reason she is now a sign of sure hope for us all.

3. Why is Mary Immaculate? The reason is profoundly simple: to be truly the Mother of God. To love Jesus for what he really is — true God and true man — Mary had to be totally free from sin, totally open to love, capable of welcoming God without hindrance. The Immaculate Conception is a gift of love: God formed her this way out of love for his Son and for us, so that Mary might become the Mother of the Saviour and the Mother of the Church. St John Damascene writes: "As Eve cooperated in the fall, Mary cooperated in the redemption: immaculate, she brought life to the one who was to give life to the world." And St Bartholomew Longo, recently canonised, observes: "The Immaculate Conception is not just a title, but a living mystery: God created her entirely pure to make her the Mother of the Redeemer."

4. Mary precedes us to show us our destiny. Mary does not crush, humiliate or distance us: she shows us what we will be in glory; she is a foretaste of what the Church will become; her holiness is a promise of ours. In her we see the goal of Christian life. Mary freely receives the angel's announcement and her "fiat" opens the door to salvation. Today, too, the Church, like Mary, is called to proclaim Christ, to bring his love into the world, to say her "yes" in history. God needs our hands, our eyes, our arms, our hearts: like Mary, we are called to be bearers of light, and we can be so to the extent that God's will lives in us as the protagonist of our entire existence.

5. What does it mean to be “immaculate” today? For us, it does not mean being without sin, but welcoming God’s action in our lives. It means living open to grace, saying our daily “yes”, allowing ourselves to be purified and transformed by the Spirit, becoming transparent in order to show Christ in the world. The Immaculate Conception thus becomes a vocation and a journey. "The truth about the Immaculate Conception seemed the most difficult for me to accept... when I finally accepted it, everything became clear: my faith found meaning." (Testimony reported on the website CatholicConvert.com in the story of Delores, a woman who recounts her conversion to Catholicism).

Important points to remember: +Mary is understood starting from the Church: what is true for all the baptised is perfect in her. +Immaculate because she is the Mother of God: in order to love her Son fully, she had to be totally free from sin. +"First on the journey": first in time and in the quality of love and holiness. +Her grace is promised to us: what she already lives, the Church and Christians will live fully in glory. +Shared predestination: Mary is preserved from sin; we are saved from sin. +Mary's "fiat" as a model: God calls, but waits for our freedom; the yes opens the way to mission. +Being immaculate today: it means welcoming God, allowing ourselves to be purified, becoming transparent to his light. +Mary takes nothing away from God: she is the "echo of God"; to venerate her is to honour God's work in her. +Mary points to our destiny: in her we see what God wants to accomplish in each of us. +The Immaculate Conception is a gift of love: from God to Mary and from Mary to the world.

*Here is a very brief historical summary of the main medieval defenders of the Immaculate Conception: St. Albert the Great (1200-1280) – Dominican theologian; open to the idea of Mary's preservation from original sin, but without defining it definitively. St. Thomas Aquinas (1225-1274) – Dominican theologian; he argued that Mary was redeemed 'after original sin', therefore not immaculate from conception. Duns Scotus (1266-1308) – Franciscan theologian; main defender of the Immaculate Conception. Mary was preserved from original sin from the first moment, thanks to the merits of Christ anticipated by God. William of Ockham (1287-1347) – Franciscan; supporter of Scotus' position, albeit with some philosophical nuances. Scotus' central idea: Mary immaculate from the moment of conception, preserved by God's grace thanks to the future merits of Christ, anticipating the official dogma defined in 1854.

+ Giovanni D'Ercole

The authority of Jesus and ours

(Mt 21:23-27)

«With wich authority do you do these things? And who gave you this authority?» (Mt 21:23).

In the traditional Judaizing milieu of the early communities, questions bounced about Christ’s authority in putting under siege the ordinary religious system, and His distinction even from prophets recognized as the Baptist.

Only answer: the power of God that was expressed in the sign of the times - by fermenting consciences.

Jesus’ mission was not regular: He baffled the atmosphere, so His living and sharp Word had to be circumscribed at all costs.

Such bold behavior would have seemed irreverent, even if adopted by the expected Messiah himself.

And a landless man could only be his false claimant...

Religious leaders that the Lord faced - rooted in established thought patterns and strategies - were always content to adapt Heaven within closed screens.

Mt tried to help his communities in Galilee and Syria: they had to continue fearlessly, and not let themselves be seduced by official religious practices, nor polluted by imperial ideology.

The Evangelist also seems to suggest to the faithful in Christ to avoid puny diatribes, with the representatives of a world only apparently stable - vice versa destined to implode on its own contradictions.

After the expulsion of the sellers and usurer-profaners from the Temple (Mt 21:12ff), Jesus' fate is sealed.

But through his intimates, the new Kingdom - untied - must be proposed in spirit of disinterest, and as a Surprise.

Only the Father can have seed management, of the roots and development.

No man can give "permission" to any person to be reflective and dissolved.

There is an unpredictable path even for those who are accustomed to being directed in every story. Instead the guarantees clutter minds and clog the streets that then result in frontier experiences.

In this way, we manifest independence and freedom because Jesus himself has demonstrated it, flying over all expectations and purpose.

Sooner or later the leaders would have been dismayed by those who could not stand the ratifications, finally recognizing their ignorance.

They would have stranded themselves permanently, on their own - even because of the will not to expose themselves (vv.25-27a). Tactical perplexity, which reveals disbelief - lukewarmness - total lack of Faith.

In short, the ‘silence’ of those who like a more attentive and less external Church is often the just echo of God, more eloquent than so many brilliant disquisitions (v.27b).

Thus Jesus avoids the ambiguity of mental restriction or evasive semantics: in Him the non-response to the leaders becomes a question.

The Lord remains silent, but without diverting the point.

[Monday 3rd wk. in Advent, December 15, 2025]