The image of the vineyard with its moral, doctrinal and spiritual implications was to recur in the discourse at the Last Supper when, taking his leave of the Apostles, the Lord said: "I am the true vine and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes that it may bear more fruit" (Jn 15: 1-2). Thus, starting from the Paschal event, the history of salvation was to reach a decisive turning point and those "other tenants" were to play the lead as chosen shoots grafted on Christ, the true vine, and yield abundant fruits of eternal life (cf. Collect). We too are among these "tenants", grafted on Christ who desired to become the "true vine" himself. Let us pray the Lord that in the Eucharist he will give us his Blood, himself, that he will help us to "bear fruit" for eternal life and for our time.

[Pope Benedict, Homily XII Synod 5 October 2008]

The parable of the vine and the branches highlights, in a special way, that bond, in a certain sense 'organic', that exists between Christ and the Church: between Christ and all those who draw life from him, just as the branch draws life from the vine.

This refers to each individual man, and at the same time it refers to the entire community of God's people: to the Church.

The whole Church - as a rich 'whole' of branches remains in Christ: in the vine. From him it draws life. "Without him it can do nothing": nothing truly salvific.

All salvation, all grace, is found in him: in Christ. And in us: in men, from him, and only by him and through him.

2. Let us give thanks today to the eternal Father, 'for the Father is the vinedresser', for this life that has been revealed to us and given to us, men, in Jesus Christ crucified and risen.

We give thanks for the paschal mystery, in which Christ revealed himself once and for all as the vine, and at the same time revealed his Father as the one who cultivates.

We desire that every man, every Christian, may mature as the "divine cultivator" of the Father - in the Son - in the risen Christ.

We desire that each one, through this "organic" bond with him, bears much fruit.

3. And it is precisely this prayer of ours that we wish to present to the Mother of Christ, inviting her - laetare! - to the Easter joy of the Church.

May she help us to abide in her Son: in Christ the vine, that we may constitute with him one body, vivified by the Spirit of Easter Pentecost.

[Pope John Paul II, Regina Coeli, 5 May 1985]

The Lord presents himself as the true vine, and speaks of us as branches that cannot live without being united to him. He says: “I am the vine, you are the branches” (v. 5). There is no vine without branches, and vice versa. Branches are not self-sufficient, but depend totally on the vine, which is the source of their existence. 

Jesus insists on the verb “to abide”. He repeats it seven times in today’s Gospel reading. Before leaving this world and going to the Father, Jesus wants to reassure his disciples that they can continue to be united with him. He says, “Abide in me, and I in you” (v. 4). This abiding is not a question of abiding passively, of “slumbering” in the Lord, letting oneself be lulled by life: no, it is not this. The abiding in him, the abiding in Jesus that he proposes to us is to abide actively, and also reciprocally. Why? Because the branches can do nothing without the vine, they need sap to grow and to bear fruit; but the vine, too, needs the branches, because fruit does not grow on the tree trunk. It is a reciprocal need, it is a question of a reciprocal abiding so as to bear fruit. We abide in Jesus and Jesus abides in us.

First of all, we need him. The Lord wants to tell us that before the observance of his commandments, before the beatitudes, before works of mercy, it is necessary to be united to him, to abide in him. We cannot be good Christians if we do not abide in Jesus. With him, instead, we can do all things  (cf. Phil 4:13). With him we can do all things.

But Jesus needs us too, like the vine with the branches. Perhaps to say this may seem bold to us, and so let us ask ourselves: in what sense does Jesus need us? He needs our witness. The fruit that as branches we must bear, is the witness of our lives as Christians. After Jesus ascended to the Father, it is the task of the disciples — it is our task — to continue to proclaim the Gospel in words and in deeds. And the disciples — we, Jesus’ disciples — do so by bearing witness to his love: the fruit to be borne is love. Attached to Christ, we receive the gifts of the Holy Spirit, and thus we can do good to our neighbour, we can do good to society, to the Church. The tree is known by its fruit. A truly Christian life bears witness to Christ.

And how can we achieve this? Jesus says to us: “If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you” (v.7). This too is bold: the certainty that what we ask for will be given to us. The fruitfulness of our life depends on prayer. We can ask to think like him, to act like him, to see the world and things with the eyes of Jesus. And in this way, love our brothers and sisters, starting from the poorest and those who suffer most, like he did, loving them with his heart and bringing to the world fruits of goodness, fruits of charity, fruits of peace.

Let us entrust ourselves to the intercession of the Virgin Mary. She always remained completely united to Jesus and bore much fruit. May she help us abide in Christ, in his love, in his word, to bear witness to the Risen Lord in the world.

[Pope Francis, Angelus 2 May 2021]

(Jn 14:27-31)

In the Gospels, Christ's Peace-Shalôm is an emancipation nod from humiliation and rejection; assumed and reinterpreted in order to the imperative of the Apostolic Proclamation.

It creates a new situation.

And indeed, the 'I Go and Come to you' (v.28) is a Semitic endiad: two statements joined together, referring to the same generative, vital occurrence of death and complete life.

The expression-event is not such that it becomes subject to conditions.

The arc of the Lord's earthly ministry comes to an end; a Covenant is lit.

A time of widespread Word and action, with overall results; of new fathers and mothers, new Creation.

In short, the Peace of Jesus is not a state, but a relationship.

Full realisation of the human - a condition no longer balanced, according to convention.

Rather, fulfilment recalibrated to the measure of Christ in Person, in the Hour of Birth.

On the lips of Jesus, «Shalôm» [excellence and overcoming of the ancient blessings] takes on the features of its proper, Messianic meaning.

Presence of 'anointing'. Judgement of the Gospels, and essential Announcement (cf. Lk 10:5).

Breadth of well-being: without this precious reading code, the Word of the Lord remains incomprehensible, and the Mission to which we are sent becomes prey to obsessions, the most sloppy, inauthentic ones.

In the territories of the empire the Pax Romana had triumphalistic traits - it was synonymous with violence, competition, repression of rebels.

As an armed truce, it was the guarantor of a prosperous economy, but secured in its social dimension only by inequalities, especially through a vast slave base.

The Peace that Jesus introduces is not just any wish, of normal expected improvements, but the transmission of his own Person.

Such propensity, vicissitude, and priceless Friendship, spur us on to a complete rearrangement, reconfiguration, reorganisation of all life.

And it often breaks down our existence, in order to ravage its circumstance quietism.

In our language, we would perhaps speak of Happiness and new public order.

Being the secret desire of each one, no difficulty can extinguish its promise and power of fulfilment (v.30).

Shalôm is fullness of saved existence, "success" in our journey of flourishing through a thousand undertakings.

Shalôm is perfection and complete joy, fulfilment of desires.

Victory of the Covenant between God and the people. Endless attunement and communion between the innate impulse of our particular essence and the fulfilment of hopes.

Success of the Alliance between soul impulse and evolutionary achievements experienced in real life.

Shalôm - full realization of humanity rediscovering itself - indicates vital and complete totality of every aspiration.

Qualities of new relationships arising from this: the supreme good of an in-act Presence, entrusted to us.

[Tuesday 5th wk. in Easter, May 20, 2025]

(Jn 14:27-31)

The Semitic peoples wished each other Peace in their meetings and commemoration. The traditional wish for peace was also Greek.

However, in the Gospel this nod, wish, or leave-taking is assumed and reinterpreted in order to the imperative of the Apostolic Announcement.

The Shalôm of Christ is a kind of emancipation from the humiliations of religion, and from the rejections suffered in earthly ministry.

It becomes a distinctive word, designating the ownership of the divine messianic Presence, outside and within us.

An epiphanic emblem, it conveys to each person the personal, reserved happiness of divine favour, for the growth of all.

Not a deserved reward for labours, nor an omen, but a personal, non-conditional Gift.

Free proposal, of the now, which becomes surplus to the journey. Cosmic and acutely intimate passage.

Fullness of being and boundless totality, of Life, which marks us - but in the sense of exceeding expectations.

Worldly and religious prosperity [in the ancient sense] are similar: opulence that is not born of faith-love.

It looks like a reward for services rendered, or blackmail for those expected. A deadly power.

A kind of bliss at mercy and under 'righteous purpose'.

With ambiguous features at all levels of relationship: with God, the community, the You and even the self.

It is not re-creative confrontation with the Cross, which leaps up.

The "I go and come to you" (v.28) is a Semitic endiad: two statements joined together, referring to the same [generative, vital] event of death and complete life, which creates a new situation.

The expression-event is not such as to make itself subject to conditions.

The arc of the Lord's earthly ministry comes to an end; a covenant is made.

Time of widespread Word and action, with overall results of new fathers and mothers, new Creation.

In short, the Peace of Jesus is not a state, but a relationship.

Full realisation of the human - a condition no longer balanced, according to convention.

Rather, fulfilment recalibrated to the measure of Christ in Person, in the Hour of Birth.

On Jesus' lips, 'Shalôm' [excellence and surpassing of ancient blessings] takes on the features of its proper, messianic meaning.

Presence of 'anointing'. Discription of the Gospels and essential announcement (cf. Lk 10:5).

Broadness of well-being: without this precious reading code the Word of the Lord remains incomprehensible, and the Mission to which we are sent becomes prey to obsessions, the most sloppy, inauthentic ones.

In the territories of the empire, the Pax Romana had triumphalist traits - it was synonymous with violence, competition, repression of rebels.

As an armed truce, it was the guarantor of a prosperous economy, but secured in its social dimension only by inequalities, especially by a vast slave base.

The Peace that Jesus introduces is not just any wish, of normal expected improvements; rather, the transmission of his own Person.

Such propensity, affair and priceless Friendship stimulates us to a complete rearrangement, reconfiguration, reorganisation of the whole of life.

And it often throws it off, in order to spurn the quietism of circumstance.

In our language, we would perhaps speak of Happiness and new order and public order.

Being the secret desire of each one, no difficulty can extinguish its promise and power of fulfilment (v.30).

Shalôm is fullness of saved existence, "success" in our journey of flourishing through a thousand undertakings.

Shalôm is perfection and complete joy, fulfilment of desires.

Victory of the Covenant between God and the people. Endless attunement and communion between the innate impulse of our particular essence and the fulfilment of our hopes.

Success of the Covenant between soul drive and evolutionary achievements experienced in real life.

Shalôm [full realisation of humanity rediscovering itself] indicates vital and fulfilled totality of every aspiration.

Quality of new relationships arising from it: the supreme good of a Presence in action. Entrusted to us.

To internalise and live the message:

Is your Peace a furrow, an unmistakable path, an echo of Christ, or empty trust - an exemption from struggle?

And your witness to establish God on earth in what is it competitive, provocative, renewed, living?

Peace and Signs. Citadels and ideology of power

(Lk 19:41-44)

We like to be in the wake of fashion or opportunism, but to reject the Lord's Call is a great responsibility.

One must recognise His Visitation, in Presence, in the inspiration that emerges.

And scrutinise the signs, seize the moments of grace instead of closing in stubbornly; do not turn your back.

All this changes life at the root - it leads to the heart of history.

Jesus wants to storm the closed gates of every citadel; first of all of the hardest bone: Jerusalem, the holy city.The 'eternal' territory is less capable of accepting the Lord's proposals - even those flaunted to others but lived out in their own right with aberrant behaviour here and there (forcing repeated appeals).

There, the extremists of ancient or super-modern convenience remain all bent on guarding and covering interests, privileges, habits, comforts.

A situation that drags the problems themselves - which gradually become chronic.

Not infrequently, the astute leaders remain seated and closed in the defence of the world that sees only itself, in the perfect greed of every vain thing.

So much for the ferment of conversion, the engine of society, the seed of new life!

Result: the much flaunted Truth often remains hostage to the most blatant injustices, which cheerfully consume the worst betrayals in daily life.

Jesus, too, was aware of the same situation, which produced degradation and dehumanisation.

Sometimes, in fact, the search for the divine and human tension are rendered vain, due to an exclusive, snobbish or sectarian official world - that of the sacred - that seems to be under the sign of a completely different 'divinity'.

On the part of the 'directors', the choice of an ideology of power feeds on illusions.

It leads to hard proselytism, but it leads the whole people - harassed, despised, marginalised - to disaster.

By blurring the gaze, it does not allow one to rid oneself of the most insidious idols that disfigure existence and the mind.

In this way, the dirigiste, superficial and violent outlook confuses and sidetracks the path to Shalôm.

It is impossible to realise the Visitation of God, in the perennial city of ancient religiosity or elitist, disembodied ideology.

At one time, there were trenches, killings and destruction of walls and houses by Nebuchadnezzar; then the Roman one in 70, to which the text alludes more directly.

But the grim forecast extends, and perhaps the image of the pile of ruins concerns us. Historical background, ecclesial and pastoral meditation.

Not infrequently the competent authority has unfortunately continued to condemn Jesus-Peace as an evildoer to be expelled.

But in filigree, Christ today stands out in the position of King, reluctantly pronouncing a final sentence.

Perhaps he even does so on his intimates, when they indulge in compromise, ideal degradation, venal corruption [idol worship].

Where salvation is prepared, offered and re-proposed so intensely but in vain, the rejection becomes more painful - so for us and for this passionate, moving, almost heartbroken Son.

Yet the class of the chosen and exclusive still chooses to fall and ruin, thereby self-destructing.

Receiving in return only the worldly fodder of a title to pin down.

And in the same 'spirit of permanence', rejecting the servant Messiah.

Misrecognising even in time the good work of its authentic witnesses.

Therefore, the City of cities - the great religious centre - will continue to lose its special character as a saving sign.

There will be a fulfilment nevertheless, but the anticipation is realised now.

So: are we with the Redeemer [resistance to oppression and prophetic activity without acquiescence] or with Jerusalem [deviations covered by docility, friendship of the ruler, notoriety, monetary rewards]?

Today too is a time of the Master's visit, who knocks and asks permission to enter, to open the seals of the great questions of history and life.

The warning is global, communal, and personal; again with tears of father, mother and son.

An appeal that is still in the making - for the current cultural tendency towards nothingness, surrender and the ephemeral.

The encyclical Fratelli Tutti denounces precisely the regress of an extravagant world that - with a shrunken sense of the 'here and now' - seems to have learnt little from the tragedies of the 20th century, to the point of rekindling anachronistic conflicts (nn.11.13).

The Father has reserved an alternative kingdom for the Church, and where it tries to occupy the place of others, it only ends up living off the handouts of the magazine, and making its closest children stay.

Better not to ruin love. Standing up for oneself is a mask of dwarfs, not a virtue of the strong - nor of family members.

But by also noticing the places of rupture, and catching up with the social pace, it is with new evangelical acumen that we will be able to make the God-for-all really work and live, rather than grieve over us.

This is best done from his People: from the soul of his Fraternities of silent lambs, engaged not in managing positions, but in the sine glossa craft of real life.

To internalise and live the message:

What do you consider to be hidden from your eyes, but previously announced - and crying bitterly?

With what orientation are you willing to live in the 'craft of Peace', even family or social, putting aside enmities and the ephemeral [cf. FT nn. 57. 100. 127. 176. 192. 197. 216-217. 225-236. 240-243. 254-262. 271-272. 278-285]?Peace, in Truth

11. In the face of the dangers that humanity is experiencing in our times, it is the task of all Catholics to intensify, in every part of the world, the proclamation and witness of the 'Gospel of peace', proclaiming that the recognition of the full truth of God is a prior and indispensable condition for the consolidation of the truth of peace. God is Love that saves, a loving Father who desires to see his children recognise each other as brothers and sisters, responsibly striving to place their different talents at the service of the common good of the human family. God is the inexhaustible source of hope that gives meaning to personal and collective life. God, God alone, makes every work of good and peace effective. History has amply demonstrated that waging war against God to eradicate him from human hearts leads a fearful and impoverished humanity towards choices that have no future. This must spur believers in Christ to become convincing witnesses of the God who is inseparably truth and love, placing themselves at the service of peace, in broad collaboration ecumenically and with other religions, as well as with all people of good will.

[Pope Benedict, Message for the XXXIX World Day of Peace, 2006].

سَلامي أُعطيكُم – My peace I give to you! (Jn 14:27), Christ Jesus says to us [...].

I am aware of the difficulties which you face daily on account of instability and lack of security, your difficulties in finding employment and your sense of being alone and on the margins. In a constantly changing world you are faced with many serious challenges. But not even unemployment and uncertainty should lead you to taste the bitter sweetness of emigration, which involves an uprooting and a separation for the sake of an uncertain future. You are meant to be protagonists of your country’s future and to take your place in society and in the Church.

You have a special place in my heart and in the whole Church, because the Church is always young! The Church trusts you. She counts on you! Be young in the Church! Be young with the Church! The Church needs your enthusiasm and your creativity! Youth is the time when we aspire to great ideals, when we study and train for our future work. All this is important and it takes time. Seek beauty and strive for goodness! Bear witness to the grandeur and the dignity of your body which “is for the Lord” (1 Cor 6:13b). Be thoughtful, upright and pure of heart! In the words of Blessed John Paul II, I say to you: “Do not be afraid! Open the doors of your minds and hearts to Christ!” An encounter with Jesus “gives life a new horizon and a decisive direction” (Deus Caritas Est, 1). In Christ you will find the strength and courage to advance along the paths of life, and to overcome difficulties and suffering. In him you will find the source of joy. Christ says to you: سَلامي أُعطيكُم – My peace I give to you! (Jn 14:27). This is the true revolution brought by Christ: that of love.

The frustrations of the present moment must not lead you to take refuge in parallel worlds like those, for example, of the various narcotics or the bleak world of pornography. As for social networks, they are interesting but they can quite easily lead to addiction and confusion between the real and the virtual. Look for relationships of genuine, uplifting friendship. Find ways to give meaning and depth to your lives; fight superficiality and mindless consumption! You face another temptation, too: that of money, the tyrannical idol which blinds to the point of stifling the person at the heart. The examples being held up all around you are not always the best. Many people have forgotten Christ’s warning that one cannot serve both God and mammon (cf. Lk 16:13). Seek out good teachers, spiritual masters, who will be able to guide you along the path to maturity, leaving behind all that is illusory, garish and deceptive.

Bring the love of Christ to everyone! How? By turning unreservedly to God the Father, who is the measure of everything that is right, true and good. Meditate on God’s word! Discover how relevant and real the Gospel can be. Pray! Prayer and the sacraments are the sure and effective means to be a Christian and to live “rooted and built up in Christ, and established in the faith” (Col 2:7). The Year of Faith, which is about to begin, will be a time to rediscover the treasure of the faith which you received at Baptism. You can grow in knowledge and understanding of this treasure by studying the Catechism, so that your faith can be both living and lived. You will then become witnesses to others of the love of Christ. In him, all men and women are our brothers and sisters. The universal brotherhood which he inaugurated on the cross lights up in a resplendent and challenging way the revolution of love. “Love one another as I have loved you” (Jn 13:35). This is the legacy of Jesus and the sign of the Christian. This is the true revolution of love!

Christ asks you, then, to do as he did: to be completely open to others, even if they belong to a different cultural, religious or national group. Making space for them, respecting them, being good to them, making them ever more rich in humanity and firm in the peace of the Lord. I know that many among you take part in various activities sponsored by parishes, schools, movements and associations. It is a fine thing to be engaged with and for others. Experiencing together moments of friendship and joy enables us to resist the onset of division, which must always be rejected! Brotherhood is a foretaste of heaven! The vocation of Christ’s disciples is to be “leaven” in the lump, as Saint Paul says: “a little leaven leavens the whole lump” (Gal 5:9). Be heralds of the Gospel of life and life’s authentic values. Courageously resist everything opposed to life: abortion, violence, rejection of and contempt for others, injustice and war. In this way you will spread peace all around you. Are not “peacemakers” those whom in the end we admire the most? Is it not a world of peace that, deep down, we want for ourselves and for others? سَلامي أُعطيكُم – My peace I give to you! (Jn 14:27), Jesus says. He overcame evil not with more evil, but by taking evil upon himself and destroying it completely on the cross through a love lived to the very end. Truly discovering God’s forgiveness and mercy always enables us to begin a new life. It is not easy to forgive. But God’s forgiveness grants the power of conversion, and the joy of being able to forgive in turn. Forgiveness and reconciliation are the paths of peace; they open up a future.

Dear friends, a number of you are surely asking in a more or less conscious way: What is it that God expects of me? What is his plan for me? Wouldn’t I like to proclaim to the world the grandeur of his love in the priesthood, in the consecrated life or in marriage? Might not Christ be calling me to follow him more closely? Think about these questions with confidence and trust. Take time to reflect on them and ask for enlightenment. Respond to his invitation by offering yourselves daily to the Lord, for he calls you to be his friends. Strive to follow Christ wholeheartedly and generously, for out of love he redeemed us and gave his life for each one of us. You will come to know inconceivable joy and fulfilment! To answer Christ’s call to each of us: that is the secret of true peace.

[Pope Benedict, Meeting with the youth of Lebanon in Beirut 15 September 2012]

5. From the very dawn of civilization, developing human communities sought to establish agreements and pacts which would avoid the arbitrary use of force and enable them to seek a peaceful solution of any controversies which might arise. Alongside the legal systems of the individual peoples there progressively grew up another set of norms which came to be known as ius gentium (the law of the nations). With the passage of time, this body of law gradually expanded and was refined in the light of the historical experiences of the different peoples.

This process was greatly accelerated with the birth of modern States. From the sixteenth century on, jurists, philosophers and theologians were engaged in developing the various headings of international law and in grounding it in the fundamental postulates of the natural law. This process led with increasing force to the formulation of universal principles which are prior to and superior to the internal law of States, and which take into account the unity and the common vocation of the human family.

[Pope John Paul II, Message for the XXXVII World Day of Peace]

In the inevitable "tribulations of life" Christians must entrust themselves to the Lord in prayer, with the certainty of receiving that "true peace" that infuses "courage and hope". Pope Francis said this in the Mass celebrated Tuesday morning, 5 May, in the chapel of the Casa Santa Marta.

"In today's liturgy," Francis was quick to point out, "there are three words that can help us in our journey of faith and hope". Thus, he explained, in the Collect Prayer "at the beginning of the Mass we asked the Lord to strengthen our faith and our hope". And "these three words that come in these readings are 'tribulations', 'entrustment' and 'peace'".

The Pope recalled what happened to Paul, according to the account in the Acts of the Apostles (14:19-28): after being beaten, he was dragged out of the city to be stoned. And "those who persecuted him believed that he was dead". Thus, Paul "suffered", but then, "when he recovered", he gave the advice to remain "firm in the faith because we must enter the kingdom of God through many tribulations". Francis recalled that 'tribulations await us in life: it is part of life to go through dark moments, difficult moments'.

But Paul's advice "to enter the kingdom of God through many tribulations is not a sadomasochistic attitude: it is precisely the Christian struggle". And the reason, the Pontiff explained, is that, as Jesus says, "the prince of this world comes, is near and tries to detach us from the very kingdom of God, from the word of Jesus, from faith, from hope". That is why "we asked the Lord to strengthen our faith and hope".

"Tribulations" are there, then. But Jesus encourages us to have courage: 'I have overcome the world'. And 'he is right above the tribulations, he helps us to go on'. Significant, in this regard, are the words chosen by Jesus to explain "the parable of the sower": when "he speaks of the seed that falls in stony ground, he says: it is like a person who receives the word with joy and then in the moment of tribulation does not feel like it, becomes discouraged and fails".

Here then is the meaning of 'enduring tribulations'. And 'endure', Francis said, 'is a word Paul uses a lot: it is more than having patience, it is carrying on one's shoulders, bearing the burden of tribulations'. Even "the Christian's life has moments like this". But "Jesus says to us: 'Have courage in that moment. I have overcome, you too shall be victorious'". So "this first word enlightens us" to face "the most difficult moments in life, those moments that also make us suffer".

Francis then recalled that Paul, 'after giving this advice, organises that Church, prays over the presbyters, lays his hands on them and entrusts them to the Lord'. And here, then, is the second word: 'reliance'. Indeed, "a Christian can endure tribulations and even persecutions by entrusting himself to the Lord: only he is able to give us strength, to give us perseverance in the faith, to give us hope".

We must know how to 'entrust something to the Lord, entrust this difficult moment to the Lord, entrust myself to the Lord, entrust our faithful, us priests, bishops, entrust our families, our friends to the Lord'. We must know how to say to the Lord: 'Take care of these, they are yours'.

However, the Pope pointed out, it is 'a prayer that we do not always do: the prayer of entrustment'. It is a beautiful Christian prayer to say: 'Lord I entrust this to you, take it forward'. It is 'the attitude of trust in the power of the Lord, also in the tenderness of the Lord who is Father'. So 'when you make this prayer - but a real one, from the heart - you feel that this person who has been entrusted to the Lord is safe: he never disappoints'.

In short, 'tribulation makes you suffer, entrustment to the Lord gives you hope and, from here, comes the third word: peace'. All this, the Pontiff remarked, "gives you peace". And it is also "what Jesus says as a farewell to his disciples: 'I leave you peace, I give you my peace'", as we read in the Gospel passage from John (14:27-31) taken from the liturgy of the day. But, Francis warned, it is not "a peace, a simple tranquillity". Jesus goes on to specify: "I give a peace that is not the peace that the world gives you", that is, the peace that can give a certain state of tranquillity. Instead, the peace that comes from Jesus "goes inside", it is "a peace that also gives you strength, that strengthens what we have asked of the Lord today: our faith and our hope".

In conclusion, the Pontiff reiterated the "three words" that punctuated his reflection: "tribulations, reliance, peace". We must never forget that "in life we must go through tribulation", because "it is the law of life"; but we must always remember precisely "in those moments" to "entrust ourselves to the Lord". And "he responds to us with peace". In fact "the Lord is Father who loves us so much and never disappoints," the Pope reaffirmed. He went on to ask that God "strengthen our faith and our hope", giving us "the confidence to overcome tribulations, because he has overcome the world", and "giving everyone his peace".

[Pope Francis, S. Marta homily, in L'Osservatore Romano 06/05/2015]

Generators from below

(Jn 14:21-26)

The Father's love unites us to Christ through a call that manifests itself wave by wave. And on that path the Son reveals himself.

«My commandments» [v.21: subjective genitive] is a theological expression designating the very Person of the Risen One in act.

A 'Person' unfolded in the history of mankind thanks to his mystical Body: the variegated People of God, whose versatility is an added value - not a limitation or contamination of purity.

Of course, Love is the only reality that cannot be "commanded".

But Jesus designates and advocates it as such to emphasise the departure from the Sinai Covenant, which it summarises but replaces.

The plural form «commandments» recognises the range of the various forms of exchange and personalisation of love.

No orientation, no doctrine, no code, can ever overcome it, or conversely make it swampy.

The Apostles, conditioned by the conventional religious mentality - all catwalks - question themselves about the attitude of Jesus, who is modest and not very inclined to show off (v.22).

They do not accept a Messiah who does not impose himself on everyone's attention, who does not astonish the world, who does not shout frenzied proclamations.

The Master prefers that in his Word we recognize an active correspondence with the desire for the integral life we carry within (vv.23-24).

Indeed, in said Appeal lurks a sympathy, an understanding, an arrow, an efficient and creative vigour, which becomes Fire and personal Presence solidity.

Starting from the inside, fleeble and ringing at the same time.

In ancient forensic culture, it was named «Paraclete» (v.26) an eminent person in the assembly - today we would say a lawyer - who without saying anything placed himself next, so justifying the accused.

This attribute of the Spirit alludes to an intensity, intimate grounding and reciprocity of silent relationship that becomes a Person, and knows where to go.

A Companion who approves; who leads the heart, the character, life itself, not to the pillory, but to the full flowering of ourselves.

Experience that takes place without earthquakes, thunders and lightnings - partial - but through the action of the Spirit that internalizes, accompanies, nourishes, updates and brings alive the interpretation of the Word (v.26).

The Message of the Gospels has a generative root that cannot be reduced to a one-sided and cumbersome experience, all codified and moralistic but empty as in sectarian situations [always struggling with themselves and the world].

Venturing into one's own Exodus, each one discovers hidden resources and an amplification of perspectives that dilate and complete one's being, broadening the experience of the vocational character that corresponds to her/him.

Between life on the road and the Word of God - a golden rule that gives self-confidence - an unpredictable, versatile, eclectic, non-one-way understanding is kindled, which transcends identity concatenations.

In its scope, the Recall remains identical, but over time expands awareness of its facets - precisely, integrating them.

Creator and creature [expressiveness rich and not already ratified ones] do not authentically externize themselves in a fixed, sanctioned manner, and with reference to a doctrine-discipline code, but in the surplus freedom of life.

A plausible reality in the Faith’s adventure, but one that would drive any outward religion crazy.

[Monday 5th wk. in Easter, May 19, 2025]

Generators from below

(Jn 14:21-26)

The Father's love unites us to Christ through a call that manifests itself wave after wave. And on that path the Son himself is revealed, also through genuine community life.

The Gospel passage reflects the question-and-answer catechesis typical of the Johannine communities of Asia Minor, committed to questioning: this time the theme of misunderstanding is introduced by Judas, not Iscariot.

Even the Jews had been waiting for an eloquent public outing to believe in the divine status of Jesus of Nazareth. Perhaps such an unassuming manifestation could only generate scepticism.

How is it that in Him one remains in the sphere of concealment, and His own intimates do not stir up reactions? Wouldn't an open and sensational twist be appropriate?

And why experience the difficulties from within? Then, why were relationships regarded as 'important' regarded with increasing aversion, extraneous, irritating?

Well, Christ's vulnerable messianism - seemingly defensive, avoidant - is not the kind to dispel doubts.

He remained bare. So he did not lose his own naturalness; as if he had perceived the danger of lofty aberrations, all external.

The authentic Messiah protected his identity, his human, spiritual, missionary character. In this way he avoided all the excessive glorious titles provided for in the theological culture of ancient Israel.

The life of Faith in us also continues invisibly: not surrounded by outward miracles and strong feelings; rather, innervated with convictions (recognised in themselves).

In the time of the new relationship with God and the brethren, the old concept of the Lord's Anointed One who observes and imposes the Law of the Chosen People (forcefully) on all nations has no relevance.

In whatever condition and latitude, God is always present and at work, starting from the core, to bring us back to the breath of being.

The Father, the Son, and believers, form in mutual acquaintance a wide-meshed circle of love, reciprocity and obedience, through free responses that are neither stereotypical nor paralysing.

Not parcelled out on details and casuistry, but centred on fundamental options.

"My commandments" [v.21: subjective genitive] is a theological expression designating the very Person of the Risen One in action.

'Person' unfolded in human history thanks to his mystical Body: the variegated People of God, whose versatility is an added value - not a limitation or contamination of purity.

Of course, Love is the only reality that cannot be 'commanded'.

But Jesus designates and advocates it as such to emphasise the departure from the Sinai Covenant, which it sums up and yet replaces.

The plural form "commandments" recognises the range of the various forms of exchange and personalisation of love.

No orientation, doctrine, code, can ever overcome it, or conversely make it swampy.

In the Gospels, love is spoken of not in terms of sentiment [an emotion subject to inflection, or one that adjusts itself to the perfections of the beloved] but as a real action, a gesture that makes the other feel free and adequate.

The People of God reflect Christ to the extent that they develop their destiny by living totally in gift, response, exchange, and overflowing in Gratuity.

All this in a way that is unprecedented for each person, for each micro- and macro-relational situation, age of life, characteristics, type of defect, or current cultural paradigm.

In short, the Lord does not like us to elevate ourselves by detaching ourselves from the earth and from our brothers and sisters: the honour due to the Father is that which we offer to his children.

So there is no need to rise by ways of ascetic observance ["ascending" as in upstairs: the lift is only descending].

It is He who reveals Himself, offering Himself to us: this is His joy.

He comes down from "heaven".

He manifests Himself in ourselves and within the folds of history, manifesting His desire to merge with our life (v.21) in order to increase it, complete it, and enhance its capacities [in qualitative terms].

The Apostles, conditioned by the conventional religious mentality - all catwalks - question Jesus' attitude, modest and little inclined to spectacle (v.22).

They do not accept a Messiah who does not impose himself on everyone's attention, who does not astonish the world, who does not shout wild proclamations.

The Master prefers that in his Word we recognise an active correspondence with the desire for integral life that we carry within (vv.23-24).

Such a Logos-event must be assumed in being, as a Call distinct from the commonplaces of the widespread, conformist thought of others.

Indeed, in said Call there lurks a sympathy, an understanding, an arrow, an efficient and creative vigour, which makes itself Fire and solidity of personal Presence, starting from within - at the same time faint and ringing.

In ancient forensic culture, 'Paraclete' (v.26) was said to be the eminent personage of the assembly - today we would say a kind of lawyer - who without saying anything stood beside to justify the accused.

[The latter could be guilty, but deserving of pardon; however, he needed a kind of public guarantor to guarantee his fate. That is, he could be innocent, but unable or incapable of finding witnesses in his favour to exonerate him...]

Such an attribute of the Spirit alludes to an intensity, intimate grounding and reciprocity of silent Relationship that becomes Person, and knows where to go.

Companion who approves; who leads heart, character, life itself, not to the pillory, but to the full flowering of ourselves.

Thanks to His support, we are not enchanted by lofty roles, strong words; formulas, impressions, tumultuous feelings: we enter into the demanding, fulfilled depths of Love.

We widen the field. We welcome a different guiding image, one that presses in and takes us by surprise, but subtly. It does not reproach or scold us.

It happens without earthquakes, thunders and thunderbolts - partial - but through the action of the Spirit that internalises, accompanies, nourishes, updates and brings alive the interpretation of the Word (v.26).

The Message of the Gospels has a generating root that cannot be reduced to a one-sided and cumbersome experience; all codified and moralistic but empty as in sectarian situations, always struggling with themselves and the world. 

Venturing into one's own Exodus, each one discovers hidden resources and an amplification of perspectives that dilate and complete one's being, broadening the experience of the vocational character that corresponds to it.

Between life on the road and the Word of God - the golden rule that instils self-esteem - an unpredictable, versatile, eclectic, non-one-way understanding is kindled, which transcends the concatenations of identity.

In its scope, the Recall remains identical, but over time expands awareness of its facets - indeed, integrating them.

Richly expressed and not already ratified, Creator and creature do not authentically externise themselves in a fixed, sanctioned manner, and in reference to a doctrine-discipline code, but in the surplus freedom of life.

Even today, as new needs and questions arise, there is an appropriate overabundance of new answers - at last also from the Magisterium.

Plausible in the adventure of Faith, but which would drive any external religion crazy.

To internalise and live the message:

Do you recognise the Work of the Spirit or reject it as a nuisance? What strikes you about the new Magisterium?

Do you find this approach in the Proclamation, Catechesis, Animation, Pastoral Care and in your own Way?