If in Christ the Kingdom of God "is near" and indeed present, definitively in the history of humanity and the world, at the same time its fulfilment continues to belong to the future. And so Jesus commands us to pray to the Father, "Thy Kingdom come" (Mt 6:10).

4. We must keep this question in mind as we deal with the Gospel of Christ as the "good news" of the Kingdom of God. This was the "guiding" theme of Jesus' proclamation, which speaks of the Kingdom of God above all in his numerous parables. Particularly significant is the parable that presents the Kingdom of God as a seed that a sower sows in the ground he has cultivated (cf. Mt 13:3-9). The seed is destined to "bear fruit" by its own virtue, without doubt, but the fruit also depends on the soil in which it falls (cf. Mt 13:19-23).

5. On another occasion, Jesus compared the Kingdom of God (the "Kingdom of Heaven" according to Matthew) to a mustard seed, which "is the smallest of all seeds," but once it has grown, it becomes a leafy tree, in whose branches the birds of the air find shelter (cf. Mt 13:31-32). He also compares the growth of the Kingdom of God to "yeast" that ferments flour so that it becomes bread to feed people (cf. Mt 13:33). However, Jesus also dedicates another parable to the problem of the growth of the Kingdom of God in the soil that is this world, that of the good wheat and the weeds sown by the "enemy" in the field sown with good wheat (cf. Mt 13: 24-30). Thus, in the field of the world, good and evil, symbolised by wheat and weeds, grow together "until the harvest", that is, until the day of divine judgement: another significant allusion to the eschatological perspective of human history. In any case, it tells us that the growth of the seed, which is the "word of God," is conditioned by how it is received in the field of human hearts: this determines whether it produces fruit and yields "a hundredfold, sixtyfold, or thirtyfold" (cf. Mt 13:23) according to the dispositions and responsiveness of those who receive it.

[Pope John Paul II, General Audience, 27 April 1988]

Do Christians truly believe in the power of the Holy Spirit within them? Do they have the courage to sow the seed, to put themselves on the line, or do they take refuge in a pastoral approach of conservation that does not allow the Kingdom of God to grow? These are the questions posed by Pope Francis during Mass celebrated at Santa Marta on Tuesday, 31 October, in which he outlined a horizon of 'hope' for every single person and for the Church as a community: that of the full realisation of the Kingdom of God, which has two pillars: the disruptive 'power' of the Spirit and the 'courage' to let this power be unleashed.

The inspiration came to the Pontiff from reading the Gospel passage (Luke 13:18-21) in which "Jesus seems to struggle a little: 'But how can I explain the Kingdom of God? What can I compare it to?'" and uses "two simple examples from everyday life": those of a mustard seed and yeast. Both are small, Francis explained, and seem harmless, "but when they enter into that movement, they have a power within them that comes out of themselves and grows, going beyond, even beyond what we can imagine." This is precisely "the mystery of the Kingdom."

The reality, in fact, is that "the grain has power within it, the yeast has power within it," and also "the power of the Kingdom of God comes from within; the strength comes from within, the growth comes from within." It is not, added the Pope with a comparison that refers to current events, "a growth such as occurs, for example, in the case of a football team when the number of fans increases and makes the team bigger," but "comes from within." This concept, he added, is taken up by Paul in his Letter to the Romans (8:18-25) in a passage "full of tension," because "this growth of the Kingdom of God from within, from the inside, is a growth in tension."

This is where the apostle explains: 'How many tensions there are in our lives and where they lead us', and says that 'the sufferings of this life are not comparable to the glory that awaits us'. But even 'waiting' itself, said the Pontiff, rereading the epistle, is not a 'peaceful' waiting: Paul speaks of 'ardent expectation'. There is an ardent expectation in these tensions." Moreover, this expectation is not only human, but "also of creation," which is "straining toward the revelation of the children of God." In fact, "creation, like us, has been subjected to transience" and proceeds in the "hope that it will be freed from the slavery of corruption." Therefore, 'it is the whole of creation that, from the existential transience it perceives, goes straight to glory, to freedom from slavery; it leads us to freedom. And this creation — and we with it, with creation — groans and suffers the pains of childbirth until today'.

The conclusion of this reasoning led the Pope to relaunch the concept of "hope": man and the whole of creation possess "the first fruits of the Spirit," that is, "the internal force that drives us forward and gives us hope" for the "fullness of the Kingdom of God." This is why the Apostle Paul writes 'that phrase which teaches us so much: "For in hope we were saved".

This, the Pontiff continued, is a 'journey', it is 'what leads us to fulfilment, the hope of escaping from this prison, from this limitation, from this slavery, from this corruption, and arriving at glory'. And it is, he added, 'a gift of the Spirit' that 'is within us and leads to this: to something great, to liberation, to great glory. And that is why Jesus says: "Within the mustard seed, that tiny grain, there is a force that unleashes unimaginable growth."

Here, then, is the reality prefigured by the parable: "Within us and in creation — because we are going together towards glory — there is a force that unleashes: there is the Holy Spirit. Who gives us hope." And, Francis added, "To live in hope is to let these forces of the Spirit go ahead and help us grow towards this fullness that awaits us in glory."

The Pope then reflected on another aspect, because the parable adds that "the mustard seed is taken and thrown away. A man took it and threw it into his garden" and that even the yeast is not left helpless: "a woman takes it and mixes it." It is clear that "if the grain is not taken and thrown, if the yeast is not taken by the woman and mixed, they remain there and that inner strength they have remains there." In the same way, Francis explained, "if we want to keep the grain for ourselves, it will be just grain. If we do not mix it with life, with the flour of life, the yeast, only the yeast will remain." It is therefore necessary to "throw, mix, that courage of hope." Which "grows, because the Kingdom of God grows from within, not through proselytism." It grows "with the power of the Holy Spirit."In this regard, the Pope recalled that "the Church has always had both the courage to take and throw away, to take and mix," and also "the fear of doing so." He noted: "So often we see that a pastoral approach of conservation is preferred" rather than "letting the Kingdom grow." When this happens, "we remain what we are, small, there," perhaps "we are safe," but "the Kingdom does not grow." Whereas "for the Kingdom to grow, we need courage: to throw the grain, to mix the yeast."

Some might object: "If I throw the grain, I lose it." But this, the Pope explained, is always the reality: "There is always some loss in sowing the Kingdom of God. If I mix the yeast, I get my hands dirty: thank God! Woe to those who preach the Kingdom of God with the illusion of not getting their hands dirty. They are museum curators: they prefer beautiful things" to "the gesture of throwing so that the force is unleashed, of mixing so that the force grows."

All this is contained in the words of Jesus and Paul proposed by the liturgy: the "tension that goes from slavery to sin" to "the fullness of glory." And the hope that "does not disappoint" even if it is "small like a grain of wheat and like yeast." Someone, the Pontiff recalled, "said that it is the humblest virtue, it is the servant. But there is the Spirit, and where there is hope there is the Holy Spirit. And it is precisely the Holy Spirit who carries forward the Kingdom of God." He concluded by suggesting that those present think again about "the mustard seed and the yeast, about throwing and mixing" and ask themselves: "How is my hope? Is it an illusion? A 'maybe'? Or do I believe that the Holy Spirit is there? Do I speak with the Holy Spirit?"

[Pope Francis, St. Martha's, in L'Osservatore Romano, 1 November 2017]

Treasure and Pearl - inner forms. The Net, the Beautiful and the rotten

(Mt 13:44-52)

Jesus does not want to make us poor poor, but Allies.

His Presence completes and realizes us by Name; not in a negative sense, but in a full capacity.

The choice or "renunciation" He asks for, is not about summary options. He does not make what is not worth protrude. That is why He does not belittle us.

And the total Word is the real deal.

A hidden Treasure that must first be hidden again (v.44)!

We realize that we have only partially seen of it; there is still much more to discover.

It is not something verifiable immediately and completely.

Warning: we have to hide it again!

Here is the whole game, because such Splendor does not belong to the rituals of folklore, or to the contour duties, that would make us prisoners.

In fact, the spring to get out of the cliché, the protocol, the pack ways, becomes an opportunity to discover something new.

The authentic Kingdom will not be intrusive: it does not demand membership - under penalty of exclusions. It delivers other messages, transmutative from within.

We can grasp it in our roots, because it corresponds to the complete life project that inhabits us and mysteriously we intuit our own.

We understand: it makes us look forward, it makes us feel good. It makes us discover other worlds, and our own nucleus; beyond the problems that are gripping.

This is where the unexplainable, works.

The insecure becomes a determined person, the loser is transformed by grace into wise.

We understand that welcoming the springing Logos and corresponding to one’s personal Vocation will not be terrifying, but regenerating.

Who will shift his thoughts, will bet everything, and will bring out his essence.

In ancient times Pearls were the most precious and splendid things: in short, man is in search of Beauty as a meaning of life and of his own personality.

But who is the really charming man who lives completely, not epidermal?

Before Matthew allowed himself to be made an apostle, he assumed that his invaluable Diamond was the hoarding. And he has to change his mind.

Saul imagined that the boundless Gem - the authenticity of man - was the inappuntability of his practices and ideas.

God’s free Gift has urged both in the Quest for the Precious Pearl: what is delicious, fraternal, donative, lovable and not to be missed.

«Treasure» is the Gospel, the Word of God: a real bargain (v.44). «Pearl» Man is Jesus (vv.45-46).

«Kingdom» is the living assembly - people without merits, with an unexpected outcome; fruit of commitment to the search for the best.

The parable of the Net emphasizes the Result of the Kingdom of God, that is, the educational-operative Gift of the community, “area” in which God "reigns".

The Church dreamed of by Christ is like a Net that pulls us up to the light, to the breath, to existence in fullness.

Conviviality of differences that makes each and everyone reborn, but without holding back the rotten and putrefied [nasty, corrupt, spoiled, dead: v.48], ie the one that has no life, nor does it longer offer it.

This is not a trivial moralistic or forensic judgment, between good and bad!

It is the distinction between what remains full and «beautiful» (in the Eastern sense) and what - putrid, rotten - corrupts and degrades, leaving irreparable filth, ordure, scum.

In short: it is in fraternal realities that God has a foot on earth.

Here, the still-shadowed sides are allowed to express themselves, enhanced, letting flourish.

And here lies the Joy of discovering hidden Treasures.

[17th Sunday in O.T. (year A)  July 26, 2026]

(Mt 13:44–52)

Treasure and Pearl – forms of inner life

(or the anonymous burden, toil, and deprivation, of collective rituals)

(Mt 13:44–46)

Jesus does not wish to make us merely poor, but rather Allies – not because he intends to enrich us with ‘higher goods’ in a generic sense.

The Encounter and his Action not only free us from attachment to things (as was once said, as a cornerstone of negative discernment).

His Presence completes and fulfils us in His Name, in every respect.

He wants us to emancipate ourselves swiftly and radically: through the capacity for acquisition and fulfilment, not through emptying and depersonalisation.

The choice or ‘renunciation’ He asks of us does not concern trivial matters.

He does not allow what is worthless to come to the fore. For this reason, He does not diminish us.

Ancient religion emphasised manners and collective rituals; thus, paradoxically, it focused attention precisely on what is transitory for everyone – that which certainly did not deserve to be overrated.

The Lord knows that there is a ‘more and better’ than the petty acts of mortification and the common, anonymous choices.

Indeed, he does not speak of sacrifices for the Kingdom, but of Joy, of the fullness of being.

As the Message for the 27th World Youth Day states, the whole experience of Faith is for Joy – the measure and Source of the heart: Happiness even in Conversion and in trials (nos. 5–6).

In short, the divine state comes of its own accord, offering itself freely: it is not a reward for previous, superficial merits.

Yet it brings everything into play, so that we may embark on a complete quest – not one of burdens, toil and deprivation. Nor, for that matter, of approval.

The total Word is the real prize.

A hidden treasure that must first be hidden once more (v. 44)!

We realise that we have seen only part of it; there is still much more to discover.

It is not something that can be verified immediately and completely.

Take note: it must be hidden away once more! The codes of healing do not take the form of external rituals.

This is the crux of the matter, because such Splendour does not belong to the rituals of folklore, or to the accompanying duties, which would make us prisoners.

Precisely: the impetus to break free from clichés, from protocol, from conformist herd behaviour, becomes an opportunity to discover something new.

The authentic Kingdom will not be intrusive: it does not demand adherence – on pain of exclusion. It delivers other messages, transformative from within.

We grasp it at our very core, because it corresponds to the plan for a full life that dwells within us and which we mysteriously sense to be our own.

We realise: it shifts our perspective, it makes us feel at ease. It leads us to discover other worlds, and our very core; beyond the problems that plague us.

Outside the machinery of thoughts and the ‘everyone does it’ mentality – the realm of the mind can produce different, eccentric perceptions; not so much ideas, but rather images, perhaps seemingly absurd.

But it draws on significant experiences of other energies, both cosmic and deeply personal; thus of oneself, of others, of unconventional views, and of God.

Multifaceted and converging perspectives, mysteriously allied: which do not force us to live as strangers to ourselves, yet chart a different future.

Here the inexplicable takes place.

The insecure become resolute; the loser is transformed, by grace, into a sage – even by fully embracing hardships (these are not obstacles to be eliminated).

We realise that embracing the wellspring of the Logos and living out one’s personal Vocation will not be terrifying, but regenerating.

Those who shift their thoughts, stake everything on it, and bring forth their very essence.

They will be an approachable Person, not one to be manipulated.

The multifaceted Friendship with one’s own eminent and profound Self will transcend all artificial values.

In the Spirit and in real life – even that which was previously deemed inferior – each person will discover the Magnificent that others cannot even remotely imagine could excel so intimately.

We shall also learn about Communion – the conviviality of differences – from within.

In ancient times, pearls were the most precious and splendid of things: in short, humankind is on a quest for Beauty as the meaning of life and of one’s own personality.

But who is the Beautiful person, truly fascinating and living a life that is whole, not merely superficial?

Before allowing himself to become an apostle, Matthew assumed that his priceless Diamond lay in hoarding. And he must change his mind.

Saul imagined that the boundless gem – the authenticity of man – lay in the faultlessness of the devout and practising believer. The inflexibility of one who observed all the traditions (including oral ones) of the people, and belonged to the most consistent and strict faction of the Pharisees.

Suddenly, both perceive the difference between the Love of those who truly encounter Christ and the rubbish and ugliness of childish beliefs – which always made them feel as though they were in the wrong.

These ‘creeds’, learned by rote and external to the woman and the man, in fact produced people who were subsequently unapproachable, two-faced, unreliable and disloyal; freeloaders, dangerous, cunning, violent, and always ready to cheat.

God’s free Gift urges us to seek the Precious Pearl: that which is delightful, brotherly, generous, lovable and not to be missed.

It is the life of believers transformed into people of Faith who learn the necessity of transformation, for life’s sake.

Adults endowed with a childlike spirit: who no longer feel the weight of others’ judgements bearing down upon them, based on absurd expectations, nor in the common distinction between ‘in’ and ‘out’.

This may stem simply from the discrepancy between the mythology of the extraordinary, devout ‘role models’ promoted in certain elite circles, and one’s own lived experience (which has been instilled as inadequate).

Critical witnesses therefore choose no longer to be unsettled by the temporary and circumstantial commitments normally touted – nor by any form of empty spirituality.

In this way, we will no longer be scolded by the obligations of our role, by dates, by fixed timetables or those imposed by others… who fail to recognise the hopes of the Person.

And the soul will no longer be reduced to a subservient dependent who must constantly make comparisons and impose upon itself futile, forced and insidious relationships (for fear of remaining isolated).

The preciousness of the Gospel, the precious uniqueness of Faith in Christ, and his authentic Kingdom are the true Capital that brings happiness.

The most beautiful surprise of the genuine Church: that it has nothing in common with the fiction of identifications – which pays no heed to humanisation – nor with the inculcated ostentation of so many external things.

The people of the children born to new life will find wealth simply in the very being of things, in the furrows of history; in the soul, and in trials.

From concealment, from patient silence, from sudden reality, understanding, empathy and spontaneous connections arise.

Voices that may come to visit us, to change our lives and make them unpredictable.

Exceptional encounters tell the soul: we are not merely the hardships that afflict us.

But one must know how to wait for those events.

The Net, the Beautiful, and the Rotten

(Mt 13:47–53)

    The ‘treasure’ is the Gospel, the Word of God: a real bargain (v. 44). The ‘pearl’ of humanity is Jesus (vv. 45–46).

The ‘Kingdom’ is the gift of the living assembly – a people without merit, with an unexpected outcome; the culmination of the commitment to the pursuit of the best.

The parable of the Net emphasises the Outcome of the Kingdom of God, that is, the formative and active fruit of the community, the sphere in which God ‘reigns’.

The Church envisaged by Christ is like a net that draws us up into the light, to breath, to a life lived to the full.

A conviviality of differences that brings about the rebirth of each and every one, without, however, retaining what is rotten and decayed [‘spoilt’: v.48 Greek text], that is, that which has no life, nor offers it any longer.

This is not a trivial moralistic or legalistic judgement between good and bad!

It is the distinction between that which remains full and ‘beautiful’ (in the Eastern sense) and that which – being putrid – corrupts and degrades, leaving irreparable decay.

In short: it is in fraternal realities that God has a foothold on earth.

In Communion, the Lord becomes a Nest and a Real Presence. An ally who, even in difficult moments, enables us to tap into regenerative energies.

Friendship and the eminent Self, a Haven and a vocational Instinct which, though hidden, fills the journey, transforming it into a Relationship; even in fleeting and brief moments.

There He is, Living within us, as He causes the Joy of living to well up, for He fills each person’s mind and enables the dialogue and exchange of gifts that make us leap for joy.

In this way, we ourselves are the divine intervention in people’s ordinary lives, when we respond to and collaborate with His creative and life-giving action, which brings about an abundant and complete existence.

No exclusion or condemnation: only joy, in the sense of the fullness of the vital current.

The Father returns with care to every child. His work does not reject the ‘flawed piece’ out of hand, but only that which is not necessary for a full life.

Now the world is a mixed bag, and we must not detach ourselves from our times; yet this does not mean we should not pay attention to what is eternally human.

Let us embrace the things of our world, but let us strive to go beyond the contingent – through intensity, through love: all that is beautiful.

Believers are responsible for passing on the Faith (v.52). In this way, they help others to understand the wisdom of the Kingdom, the difference between customs and the personal Call.

Those close to the Lord invite everyone to be patient, so that each person may have time to grow, and so that their choices may be ‘useful’. And beautiful (v.48).

Everything we have already absorbed through our family upbringing thus takes on a lovable, profound, intimate, engaging and creative dimension.

And at the same time, a broader purpose, yet one illuminated from within.

And here lies the Joy of discovering hidden Treasures.

To internalise and live out the message:

Has the experience of community touched you deeply and enriched your understanding of God?

This year’s World Youth Day theme comes from Saint Paul’s exhortation in his Letter to the Philippians: “Rejoice in the Lord always” (4:4). Joy is at the heart of Christian experience. At each World Youth Day we experience immense joy, the joy of communion, the joy of being Christian, the joy of faith. This is one of the marks of these gatherings. We can see the great attraction that joy exercises. In a world of sorrow and anxiety, joy is an important witness to the beauty and reliability of the Christian faith.

The Church’s vocation is to bring joy to the world, a joy that is authentic and enduring, the joy proclaimed by the angels to the shepherds on the night Jesus was born (cf. Lk 2:10). Not only did God speak, not only did he accomplish great signs throughout the history of humankind, but he drew so near to us that he became one of us and lived our life completely. In these difficult times, so many young people all around you need to hear that the Christian message is a message of joy and hope! I would like to reflect with you on this joy and on how to find it, so that you can experience it more deeply and bring it to everyone you meet.

1. Our hearts are made for joy

A yearning for joy lurks within the heart of every man and woman. Far more than immediate and fleeting feelings of satisfaction, our hearts seek a perfect, full and lasting joy capable of giving “flavour” to our existence. This is particularly true for you, because youth is a time of continuous discovery of life, of the world, of others and of ourselves. It is a time of openness to the future and of great longing for happiness, friendship, sharing and truth, a time when we are moved by high ideals and make great plans.

Each day is filled with countless simple joys which are the Lord’s gift: the joy of living, the joy of seeing nature’s beauty, the joy of a job well done, the joy of helping others, the joy of sincere and pure love. If we look carefully, we can see many other reasons to rejoice. There are the happy times in family life, shared friendship, the discovery of our talents, our successes, the compliments we receive from others, the ability to express ourselves and to know that we are understood, and the feeling of being of help to others. There is also the excitement of learning new things, seeing new and broader horizons open up through our travels and encounters, and realizing the possibilities we have for charting our future. We might also mention the experience of reading a great work of literature, of admiring a masterpiece of art, of listening to or playing music, or of watching a film. All these things can bring us real joy. 

Yet each day we also face any number of difficulties. Deep down we also worry about the future; we begin to wonder if the full and lasting joy for which we long might be an illusion and an escape from reality. Many young people ask themselves: is perfect joy really possible? The quest for joy can follow various paths, and some of these turn out to be mistaken, if not dangerous. How can we distinguish things that give real and lasting joy from immediate and illusory pleasures? How can we find true joy in life, a joy that endures and does not forsake us at moments of difficulty?

2. God is the source of true joy

Whatever brings us true joy, whether the small joys of each day or the greatest joys in life, has its source in God, even if this does not seem immediately obvious. This is because God is a communion of eternal love, he is infinite joy that does not remain closed in on itself, but expands to embrace all whom God loves and who love him. God created us in his image out of love, in order to shower his love upon us and to fill us with his presence and grace. God wants us to share in his own divine and eternal joy, and he helps us to see that the deepest meaning and value of our lives lie in being accepted, welcomed and loved by him. Whereas we sometimes find it hard to accept others, God offers us an unconditional acceptance which enables us to say: “I am loved; I have a place in the world and in history; I am personally loved by God. If God accepts me and loves me and I am sure of this, then I know clearly and with certainty that it is a good thing that I am alive”.

God’s infinite love for each of us is fully seen in Jesus Christ. The joy we are searching for is to be found in him. We see in the Gospel how the events at the beginning of Jesus’ life are marked by joy. When the Archangel Gabriel tells the Virgin Mary that she is to be the mother of the Saviour, his first word is “Rejoice!” (Lk 1:28). When Jesus is born, the angel of the Lord says to the shepherds: “Behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a Saviour has been born for you, who is Messiah and Lord” (Lk 2:10-11). When the Magi came in search of the child, “they were overjoyed at seeing the star” (Mt 2:10). The cause of all this joy is the closeness of God who became one of us. This is what Saint Paul means when he writes to the Philippians: “Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near” (Phil4:4-5). Our first reason for joy is the closeness of the Lord, who welcomes me and loves me.

An encounter with Jesus always gives rise to immense inner joy. We can see this in many of the Gospel stories. We recall when Jesus visited Zacchaeus, a dishonest tax collector and public sinner, he said to him: “Today I must stay at your house”. Then, Saint Luke tells us, Zacchaeus “received him with joy” (Lk 19:5-6). This is the joy of meeting the Lord. It is the joy of feeling God’s love, a love that can transform our whole life and bring salvation. Zacchaeus decides to change his life and to give half of his possessions to the poor.

At the hour of Jesus’ passion, this love can be seen in all its power. At the end of his earthly life, while at supper with his friends, Jesus said: “As the Father loves me, so I also love you. Remain in my love... I have told you this so that my joy may be in you and your joy may be complete” (Jn 15:9,11). Jesus wants to lead his disciples and each one of us into the fullness of joy that he shares with the Father, so that the Father’s love for him might abide in us (cf. Jn 17:26). Christian joy consists in being open to God’s love and belonging to him.

The Gospels recount that Mary Magdalene and other women went to visit the tomb where Jesus had been laid after his death. An angel told them the astonishing news of Jesus’ resurrection. Then, the Evangelist tells us, they ran from the sepulchre, “fearful yet overjoyed” to share the good news with the disciples. Jesus met them on the way and said: “Peace!” (Mt 28:8-9). They were being offered the joy of salvation. Christ is the One who lives and who overcame evil, sin and death. He is present among us as the Risen One and he will remain with us until the end of the world (cf. Mt 28:20). Evil does not have the last word in our lives; rather, faith in Christ the Saviour tells us that God’s love is victorious.

This deep joy is the fruit of the Holy Spirit who makes us God’s sons and daughters, capable of experiencing and savouring his goodness, and calling him “Abba”, Father (cf. Rm 8:15). Joy is the sign of God’s presence and action within us.

3. Preserving Christian joy in our hearts

At this point we wonder: “How do we receive and maintain this gift of deep, spiritual joy?”

One of the Psalms tells us: “Find your delight in the Lord who will give you your heart's desire” (Ps 37:4). Jesus told us that “the kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field” (Mt 13:44). The discovery and preservation of spiritual joy is the fruit of an encounter with the Lord. Jesus asks us to follow him and to stake our whole life on him. Dear young people, do not be afraid to risk your lives by making space for Jesus Christ and his Gospel. This is the way to find inner peace and true happiness. It is the way to live fully as children of God, created in his image and likeness.

Seek joy in the Lord: for joy is the fruit of faith. It is being aware of his presence and friendship every day: “the Lord is near!” (Phil 4:5). It is putting our trust in God, and growing in his knowledge and love. Shortly we shall begin the “Year of Faith”, and this will help and encourage us. Dear friends, learn to see how God is working in your lives and discover him hidden within the events of daily life. Believe that he is always faithful to the covenant which he made with you on the day of your Baptism. Know that God will never abandon you. Turn your eyes to him often. He gave his life for you on the cross because he loves you. Contemplation of this great love brings a hope and joy to our hearts that nothing can destroy. Christians can never be sad, for they have met Christ, who gave his life for them.

To seek the Lord and find him in our lives also means accepting his word, which is joy for our hearts. The Prophet Jeremiah wrote: “When I found your words, I devoured them; they became my joy and the happiness of my heart” (Jer 15:16). Learn to read and meditate on the sacred Scriptures. There you will find an answer to your deepest questions about truth. God’s word reveals the wonders that he has accomplished throughout human history, it fills us with joy, and it leads us to praise and adoration: “Come, let us sing joyfully to the Lord; let us kneel before the Lord who made us” (Ps 95:1,6).

The liturgy is a special place where the Church expresses the joy which she receives from the Lord and transmits it to the world. Each Sunday at Mass the Christian community celebrates the central mystery of salvation, which is the death and resurrection of Christ. This is a very important moment for all the Lord’s disciples because his sacrifice of love is made present. Sunday is the day when we meet the risen Christ, listen to his word, and are nourished by his body and blood. As we hear in one of the Psalms: “This is the day the Lord has made; let us rejoice in it and be glad” (Ps 118:24). At the Easter Vigil, the Church sings the Exultet, a hymn of joy for the victory of Jesus Christ over sin and death: “Sing, choirs of angels! ... Rejoice, O earth, in shining splendour ... Let this place resound with joy, echoing the mighty song of all God’s people!” Christian joy is born of this awareness of being loved by God who became man, gave his life for us and overcame evil and death. It means living a life of love for him. As Saint Thérèse of the Child Jesus, a young Carmelite, wrote: “Jesus, my joy is loving you” (P 45, 21 January 1897).

4. The joy of love

Dear friends, joy is intimately linked to love. They are inseparable gifts of the Holy Spirit (cf. Gal 5:23). Love gives rise to joy, and joy is a form of love. Blessed Teresa of Calcutta drew on Jesus’ words: “It is more blessed to give than to receive” (Acts 20:35) when she said: “Joy is a net of love by which you can catch souls; God loves a cheerful giver. Whoever gives with joy gives more”. As the Servant of God Paul VI wrote: “In God himself, all is joy because all is giving” (Apostolic Exhortation Gaudete in Domino, 9 May 1975).

In every area of your life, you should know that to love means to be steadfast, reliable and faithful to commitments. This applies most of all to friendship. Our friends expect us to be sincere, loyal and faithful because true love perseveres even in times of difficulty. The same thing can be said about your work and studies and the services you carry out. Fidelity and perseverance in doing good brings joy, even if not always immediately.

If we are to experience the joy of love, we must also be generous. We cannot be content to give the minimum. We need to be fully committed in life and to pay particular attention to those in need. The world needs men and women who are competent and generous, willing to be at the service of the common good. Make every effort to study conscientiously, to develop your talents and to put them at the service of others even now. Find ways to help make society more just and humane wherever you happen to be. May your entire life be guided by a spirit of service and not by the pursuit of power, material success and money.

Speaking of generosity, I would like to mention one particular joy. It is the joy we feel when we respond to the vocation to give our whole life to the Lord. Dear young people, do not be afraid if Christ is calling you to the religious, monastic or missionary life or to the priesthood. Be assured that he fills with joy all those who respond to his invitation to leave everything to be with him and to devote themselves with undivided heart to the service of others. In the same way, God gives great joy to men and women who give themselves totally to one another in marriage in order to build a family and to be signs of Christ’s love for the Church.

Let me remind you of a third element that will lead you to the joy of love. It is allowing fraternal love to grow in your lives and in those of your communities. There is a close bond between communion and joy. It is not by chance that Saint Paul’s exhortation: “Rejoice in the Lord always” (Phil 4:4) is written in the plural, addressing the community as a whole, rather than its individual members. Only when we are together in the communion of fellowship do we experience this joy. In the Acts of the Apostles, the first Christian community is described in these words: “Breaking bread in their homes, they ate their meals with exultation and sincerity of heart” (Acts 2:46). I ask you to make every effort to help our Christian communities to be special places of sharing, attention and concern for one another.

5. The joy of conversion

Dear friends, experiencing real joy also means recognizing the temptations that lead us away from it. Our present-day culture often pressures us to seek immediate goals, achievements and pleasures. It fosters fickleness more than perseverance, hard work and fidelity to commitments. The messages it sends push a consumerist mentality and promise false happiness. Experience teaches us that possessions do not ensure happiness. How many people are surrounded by material possessions yet their lives are filled with despair, sadness and emptiness! To have lasting joy we need to live in love and truth. We need to live in God.

God wants us to be happy. That is why he gave us specific directions for the journey of life: the commandments. If we observe them, we will find the path to life and happiness. At first glance, they might seem to be a list of prohibitions and an obstacle to our freedom. But if we study them more closely, we see in the light of Christ’s message that the commandments are a set of essential and valuable rules leading to a happy life in accordance with God’s plan. How often, on the other hand, do we see that choosing to build our lives apart from God and his will brings disappointment, sadness and a sense of failure. The experience of sin, which is the refusal to follow God and an affront to his friendship, brings gloom into our hearts.

At times the path of the Christian life is not easy, and being faithful to the Lord’s love presents obstacles; occasionally we fall. Yet God in his mercy never abandons us; he always offers us the possibility of returning to him, being reconciled with him and experiencing the joy of his love which forgives and welcomes us back.

Dear young people, have frequent recourse to the sacrament of Penance and Reconciliation! It is the sacrament of joy rediscovered. Ask the Holy Spirit for the light needed to acknowledge your sinfulness and to ask for God’s forgiveness. Celebrate this sacrament regularly, with serenity and trust. The Lord will always open his arms to you. He will purify you and bring you into his joy: for there is joy in heaven even for one sinner who repents (cf. Lk 15:7).

6. Joy at times of trial

In the end, though, we might still wonder in our hearts whether it is really possible to live joyfully amid all life’s trials, especially those which are most tragic and mysterious. We wonder whether following the Lord and putting our trust in him will always bring happiness.

We can find an answer in some of the experiences of young people like yourselves who have found in Christ the light that can give strength and hope even in difficult situations. Blessed Pier Giorgio Frassati (1901-1925) experienced many trials during his short life, including a romantic experience that left him deeply hurt. In the midst of this situation he wrote to his sister: “You ask me if I am happy. How could I not be? As long as faith gives me strength, I am happy. A Catholic could not be other than happy... The goal for which we were created involves a path which has its thorns, but it is not a sad path. It is joy, even when it involves pain” (Letter to his sister Luciana, Turin, 14 February 1925). When Blessed John Paul II presented Blessed Pier Giorgio as a model for young people, he described him as “a young person with infectious joy, the joy that overcame many difficulties in his life” (Address to Young People, Turin, 13 April 1980).

Closer to us in time is Chiara Badano (1971-1990), who was recently beatified. She experienced how pain could be transfigured by love and mysteriously steeped in joy. At the age of eighteen, while suffering greatly from cancer, Chiara prayed to the Holy Spirit and interceded for the young people of the movement to which she belonged. As well as praying for her own cure, she asked God to enlighten all those young people by his Spirit and to give them wisdom and light. “It was really a moment of God’s presence. I was suffering physically, but my soul was singing” (Letter to Chiara Lubich, Sassello, 20 December 1989). The key to her peace and joy was her complete trust in the Lord and the acceptance of her illness as a mysterious expression of his will for her sake and that of everyone. She often said: “Jesus, if you desire it, then I desire it too”.

These are just two testimonies taken from any number of others which show that authentic Christians are never despairing or sad, not even when faced with difficult trials. They show that Christian joy is not a flight from reality, but a supernatural power that helps us to deal with the challenges of daily life. We know that the crucified and risen Christ is here with us and that he is a faithful friend always. When we share in his sufferings, we also share in his glory. With him and in him, suffering is transformed into love. And there we find joy (cf. Col 1:24).

7. Witnesses of joy

Dear friends, to conclude I would encourage you to be missionaries of joy. We cannot be happy if others are not. Joy has to be shared. Go and tell other young people about your joy at finding the precious treasure which is Jesus himself. We cannot keep the joy of faith to ourselves. If we are to keep it, we must give it away. Saint John said: “What we have seen and heard we proclaim now to you, so that you too may have fellowship with us; we are writing this so that our joy may be complete” (1 Jn 1:3-4).

Christianity is sometimes depicted as a way of life that stifles our freedom and goes against our desires for happiness and joy. But this is far from the truth. Christians are men and women who are truly happy because they know that they are not alone. They know that God is always holding them in his hands. It is up to you, young followers of Christ, to show the world that faith brings happiness and a joy which is true, full and enduring. If the way Christians live at times appears dull and boring, you should be the first to show the joyful and happy side of faith. The Gospel is the “good news” that God loves us and that each of us is important to him. Show the world that this is true!

Be enthusiastic witnesses of the new evangelization! Go to those who are suffering and those who are searching, and give them the joy that Jesus wants to bestow. Bring it to your families, your schools and universities, and your workplaces and your friends, wherever you live. You will see how it is contagious. You will receive a hundredfold: the joy of salvation for yourselves, and the joy of seeing God’s mercy at work in the hearts of others. And when you go to meet the Lord on that last day, you will hear him say: “Well done, my good and faithful servant... Come, share your master’s joy” (Mt 25:21).

May the Blessed Virgin Mary accompany you on this journey. She welcomed the Lord within herself and proclaimed this in a song of praise and joy, the Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my Saviour” (Lk 1:46-47). Mary responded fully to God’s love by devoting her life to him in humble and complete service. She is invoked as “Cause of our Joy” because she gave us Jesus. May she lead you to that joy which no one will ever be able to take away from you!

From the Vatican, 15 March 2012

[Pope Benedict, Message for the 27th World Youth Day 2012]

The Gospel offers the pearl of great price for which all are searching (cf. Mt 13:45-46).  

It follows that the Church cannot fail to be ever more deeply involved in the burgeoning world of communications. The global communications network is extending and growing more complex by the day, and the media are having an increasingly visible effect on culture and its transmission. Where once the media reported events, now events are often shaped to meet the requirements of the media. Thus, the relationship between reality and the media has grown more intricate, and this is a deeply ambivalent phenomenon. On the one hand, it can blur the distinction between truth and illusion; but on the other, it can open up unprecedented opportunities for making the truth more widely accessible to many more people. The task of the Church is to ensure that it is the latter which actually happens. 

[John Paul II, Message for the 35th World Day of Social Communications, 27 May 2001]

This Sunday’s Gospel Reading (cf. Mt 13:44-52) consists of the final verses of the chapter Matthew devotes to the parable of the Kingdom of Heaven. The passage includes three parables that are very briefly outlined: that of the hidden treasure, that of the precious pearl, and that of the net cast into the sea. 

I will look at the first two in which the Kingdom of Heaven is compared to two different “precious” items, namely, the treasure hidden in the field and the pearl of great value. The reaction of the one who finds the pearl or the treasure is practically the same: the man and the merchant sell everything to buy what is now most dear to them. With these two similes, Jesus proposes to involve us in the building of the Kingdom of Heaven, presenting an essential characteristic of Christian life, of the life of the Kingdom of heaven: those who fully pledge themselves to the Kingdom are those who are willing to stake everything, who are courageous. Indeed, both the man and the merchant in the two parables sell everything they have, thus renouncing their material security. From this it can be understood that the building of the Kingdom requires not only the grace of God, but also the active willingness of humanity. Everything is done by grace, everything! We need only have the willingness to receive it, not to resist grace: grace does everything but it takes ‘my’ responsibility, ‘my’ willingness.

The gestures of that man and the merchant who go searching, depriving themselves of their goods in order to buy more precious treasures, are decisive gestures; they are radical gestures; I would say that they are only ‘one way’ gestures, not a ‘round trip’: they are ‘one way’ gestures. Moreover, they are made with joy because both of them have found a treasure. We are called upon to assume the attitude of these two Gospel figures, so that we too may become healthily restless seekers of the Kingdom of Heaven. It is a matter of abandoning the heavy burden of our worldly certainties that prevent us from seeking and building up the Kingdom: the desire for possession, the thirst for profit and power, and thinking only about ourselves. 

In our times, as we are all aware, the lives of some people can end up mediocre and dull because they probably do not go in search of a true treasure: they are content with attractive but fleeting things, glittering flashes that prove illusory as they give way to darkness. Instead the light of the Kingdom is not like fireworks, it is light: fireworks last only an instant, whereas the light of the Kingdom accompanies us all our life.

The Kingdom of Heaven is the opposite of the superfluous things that the world offers; it is the opposite of a dull life: it is a treasure that renews life every day and leads it to expand towards wider horizons. Indeed, those who have found this treasure have a creative and inquisitive heart, which does not repeat but rather invents, tracing and setting out on new paths which lead us to love God, to love others, and to truly love ourselves. The sign of those who walk this path of the Kingdom is creativity, always seeking more. And creativity is what takes life and gives life, and gives, and gives, and gives... It always looks for many different ways to give life.

Jesus, who is the hidden treasure and the pearl of great value, cannot but inspire joy, all the joy of the world: the joy of discovering a meaning for one’s life, the joy of feeling committed to the adventure of holiness.

May the Blessed Virgin help us to search every day for the treasure of the Kingdom of Heaven, so that the love God has given us through Jesus may be manifested in our words and gestures.

[Pope Francis, Angelus, 26 July 2020]

(Mt 20:17-28)

The Roman Empire subjugated the Mediterranean basin with the strength of the Legions.

Through a large base of slaves and tributes, it concentrated titles and wealth in the hands of small circles - with abuse of power and coercion.

The new Kingdom must be the seed of an alternative society.

The pivot will be to regain a kind of synthesis of Jesus' life in order to make it one's own, as expressed in v.28.

Three titles are enunciated here that gave rise to Christology:

«Son of man» is the One who manifested man in the divine condition: fullness of humanity that reflects and reveals the very intimate life of God.

Figure of an accessible and transmissible "holiness", fully embodied -  day-to-day even.

Son of man is in fact the authentic and full development of the person according to the active Dream of the Father, which sweeps away the obsessive "yoke" of the common religion - expanding life (and the ego boundaries).

In adhering to the «Son of man» we are introduced as protagonists into salvation history.

Collaborators in the apex of Creation - that is, in the process of love. And we are detached from the pre-human of competitions [a warlike condition for supremacy’s desire].

«Servant» of Yahweh: Righteous who suffers pains of Love, to save us - an icon of the subdued and wise strength of the Father who through his sons expresses himself not as a conqueror, but as a meek lamb.

Sacrificial icon - in the ancient sense of «sacrum facere», to make Sacred - to revive a people unable to go to God through their brothers.

In Judaism, the ‘death of the righteous’ - even in the legal dimension of the Torah - was equal to a ransom, already understood as reparation-atonement for the multitude (v.28) of the guilty (cf. Is 53:11-12).

In Christ the vicarious mechanism vanishes: the Father sends the Son not as an external or propitiatory victim, necessary and predestined, but to make us reflect, first step in humanization.

Thus recovering the dimension of awareness and Communion [conviviality of differences].

Hence: the only title of "pre-eminence" remains that of «Go'el»: making oneself (each) «close relative» who takes on all debt for the ransom of others, for the restoration of personal dignity - and total self-possession.

Full brotherhood with women and men of all conditions: should be the growing programme of the Apostle.

Despite the disproportion, only this reversal of the Face is at the center of history and doesn’t lower God to the level of banal ‘domination’.

Turning and Freedom that becomes a permanent program of effective solidarity, and stimulates fervor.

Determining Principle of the new Kingdom, where ambitions are not chased.

Rather, the Master’s fate is shared, that is, «drinking the same Chalice» (vv. 22-23) and the destiny of others’ fulfillment; even paradoxical.

In Christ, the Church-Family people proceed towards Jerusalem, without merits or functions that claim a right - but with the keys of ‘life’.

This is how we concretely find ourselves «on the right and left» (vv. 21.23) of the royal Crucified One - and in mystical Union with the wounded Risen One.

By ascending together.

[St James the Apostle, July 25]

The anti-ambition or the front row in the pattern of satraps

(Mt 20:20-28)

Unofficially, Pius VII tried to lift the triregnum (neoclassical style, unusual) given to him by Napoleon, but his pages could hardly lift it up because of the weight.

Let alone carry 8 kilos and 200 grams on his head! He even tried to put it on, however, while of course someone also supported him from the side [imagine if he had fallen on his red slippers].

But it was also too tight: impossible to get your head into it!

Out of spite, Bonaparte the new emperor had it made so that no pope could ever wear it; and so it was, the ironic museum piece.

The imposition formula was: 'Receive the Tiara adorned with three crowns, and know that Thou art Father of Princes and Kings, Ruler of the world, Vicar on earth of Our Saviour Jesus Christ, to whom be honour and glory for ever and ever. Amen.

While amidst symphonies and choirs some were waiting for the moment of the tiara to weep a little over the ancient splendours, at the celebration of the reopening of the Council - after the coronation - Paul VI finally laid the triregnum on the papal altar.

He took it off with satisfaction, not because it was uncomfortable (he had a good four and a half kilos on his head): later he also made other gestures of unexpected renunciation with demands to be obeyed.

After him, no pope had the courage to adorn himself.

It was an opportunity not to be missed by anyone with vast experience of curial and diplomatic circles.

With in his fist the keys of Heaven, the reins of the earth and the command of Purgatory [the three crowns], the pontiff decided to bring up several flames from underground - to overheat the strains of some careerist from the sidelines, accustomed to directing souls by standing on top of any trunk.

Pope Francis speaks explicitly of clericalism as the root of all the Church's moral evils [if we do not get the grace of principality, it would not hurt to at least aspire to the roles of those who stand beside the leaders: v.21].

Like the ambition of the sons of Zebedee, among us it is all a scramble for a place in the sun - a very serious and radical deficiency, incapable of any activity of critical prophecy.

A false concept of the kingdom: that is why the plane is often off course, which does not bode well for ambitious leaders, always strangely in the race.

(Never shrink back and let the faithful or brethren think of us as idiots who do not 'reap' and therefore do not know how to be in the world).

Officially united to the Offering of the Servant Son, in fact not everyone believes that in the weakness of the believer stands out the divine Power and authentic Esteem that builds the fabric of the present and launches the future.

So much for the dreamers of Neverland: to so many it seems more dignified to presume upon oneself.

It is better to think that the glorious Cross of Christ is a momentary parenthesis and entirely his own, the fruit of a pre-established plan or of a blind destiny, so that the humiliation of making oneself small does not touch us.

Behind the good manners, bad habits creep in - and greed, which through fixed privileges leads the churches to the loss of meaning and cohesion.

With a trail of life annuities [lifelong prerogatives and titles, with no possibility of ministerial replacement, no checks and balances].

Those who aim for visibility and trunks have no real interest in people, except for their co-opted elite.

They think calculatingly and act according to vanity: displaying their 'spiritual' rank, with an artificial sense of honour, and pre-eminence, arrogance, spin.

Let us imagine the inscrutable quality of pastoral proposals deprived of the conviction of another Waiting, enlightening. Sometimes set up for greater external shine, and self-congratulation; promoting numbers, window-dressing, and catwalks.

The Empire subjugated the Mediterranean basin with the strength of the Legions. Through a vast slave and tribute base, it concentrated titles and wealth in the hands of small circles - with abuse of power and coercion.

The new kingdom must be the seed of an alternative society.

And when the archetype of the pyramidal Church falls apart, a victim of its own internal contradictions, we must be ready to offer people a model of coexistence that no longer disintegrates [with its own boomerangs].

The pivot will be to re-appropriate a kind of synthesis of Jesus' life to make it our own, as expressed in v.28.

Three titles are enunciated here that gave rise to Christology:

"Son of Man" is the One who manifested man in the divine condition: fullness of humanity that reflects and reveals God's own intimate life.

He is the figure of an accessible and transmissible 'holiness', all incarnate - even summary.Son of Man is in fact the authentic and full development of the person according to the active Dream of the Father, which sweeps away the obsessive "Yoke" of common Religion - dilating life (and the boundaries of the ego).

In joining the "Son of Man" we are introduced as protagonists in salvation history.

Collaborators in the pinnacle of Creation - that is, in the process of love. And we are detached from the pre-human of competitions [belligerent condition of lust for supremacy].

"Yahweh's 'Servant': Righteous One who suffers the pains of Love, in order to save us - icon of the Father's resigned and wise strength, who through his sons reveals himself not as victor, but as a meek lamb.

Sacrificial icon - in the ancient sense of 'sacrum facere', to make sacred - to raise up a people unable to go to God through their brothers.

In Judaism, the death of the righteous - even in the juridical dimension of the Torah - was equal to a ransom, already understood as reparation-expiation for the multitude (v.28) of the guilty (cf. Is 53:11-12).

In Christ the vicarious mechanism vanishes: the Father sends the Son not as an external or propitiatory victim, necessary and predestined, but to make us reflect, the first step of humanisation.

Thus recovering the dimension of awareness and Communion [i.e. conviviality of differences].

Hence: the only title of "pre-eminence" remains that of "Go'el": to make oneself (each one) a "Next of kin" who takes on every debt for the redemption of others, for the restoration of personal dignity and total self-possession.

Full fraternity with woman and man of every condition should be the apostle's growing programme.

Unusual instrument of 'excellence' or 'eminence' - yet frankly sapiential, according to nature:

Even the Tao Tê Ching (LII) states: 'Enlightenment, is to see the small; strength, is to stick to softness'.

Despite the disproportion, only this turning of the Face stands at the centre of the story and does not lower God to the level of trivial domination.

Reversal and Freedom that becomes a permanent programme of active solidarity, and stimulates fervour.

Determining principle of the new Kingdom, where one does not chase ambitions.

Rather, one shares the Master's fate, that is, "drinking the same cup" (vv.22-23) and the destiny of others' fulfilment, even paradoxical.

In Christ, the people of the Church-Family proceed towards Jerusalem, without merits or functions that claim a right - but with the keys to life.

This is how one finds oneself concretely "on the right and left" (vv.21.23) of the royal Crucified One - and in mystical union with the wounded Risen One.

Ascending together.

Jesus presents himself as a servant, offering himself as a model to be imitated and followed.

In the Gospel we have just heard proclaimed there is offered a model to imitate and to follow. Against the background of the third prediction of the Passion, death and resurrection of the Son of Man, and in profound contrast to it, is placed the scene of the two sons of Zebedee, James and John, who are still pursuing dreams of glory beside Jesus. They ask him, “Grant us to sit, one at your right hand and one at your left, in your glory” (Mk 10:37). The response of Jesus is striking, and he asks an unexpected question: “You do not know what you are asking. Are you able to drink the cup that I drink?” (Mk 10:38). The allusion is crystal clear: the chalice is that of the Passion, which Jesus accepts as the will of God. Serving God and others, self-giving: this is the logic which authentic faith imparts and develops in our daily lives and which is not the type of power and glory which belongs to this world.

By their request, James and John demonstrate that they do not understand the logic of the life to which Jesus witnesses, that logic which – according to the Master – must characterize the disciple in his spirit and in his actions. The erroneous logic is not the sole preserve of the two sons of Zebedee because, as the evangelist narrates, it also spreads to “the other ten” apostles who “began to be indignant at James and John” (Mk 10:41). They were indignant, because it is not easy to enter into the logic of the Gospel and to let go of power and glory. Saint John Chrysostom affirms that all of the apostles were imperfect, whether it was the two who wished to lift themselves above the other ten, or whether it was the ten who were jealous of them (“Commentary on Matthew”, 65, 4: PG 58, 619-622). Commenting on the parallel passages in the Gospel of Luke, Saint Cyril of Alexandria adds, “The disciples had fallen into human weakness and were discussing among themselves which one would be the leader and superior to the others… This happened and is recounted for our advantage… What happened to the holy Apostles can be understood by us as an incentive to humility” (“Commentary on Luke”, 12, 5, 24: PG 72, 912). This episode gives Jesus a way to address each of the disciples and “to call them to himself”, almost to pull them in, to form them into one indivisible body with him, and to indicate which is the path to real glory, that of God: “You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” (Mk 10:42-44).

Dominion and service, egoism and altruism, possession and gift, self-interest and gratuitousness: these profoundly contrasting approaches confront each other in every age and place. There is no doubt about the path chosen by Jesus: he does not merely indicate it with words to the disciples of then and of today, but he lives it in his own flesh.

[Pope Benedict, address to the Consistory 18 February 2012]