Gaslini project was born in the heart of a generous benefactor, the industrialist and Senator Gerolamo Gaslini, who dedicated this institute to his daughter who died when she was only 12 years old. It is part of the history of charity which makes Genoa a "city of Christian charity". Today too, faith inspires in many people of good will acts of love and material support for this Institute, which, with justifiable pride, the Genoese regard as a precious patrimony. I thank you all and encourage you to continue. In particular, I rejoice at the new complex whose foundation stone was laid recently and which has found a munificent donor. The effective, cordial attention of the public Administration is also a sign of recognition for the social value of the Gaslini institute for the children of the City and beyond. Indeed, when a good is destined for all it deserves the contribution of all, with the proper respect for roles and competence.

I now address you, dear doctors, researchers, paramedical and administrative staff; and you, dear chaplains, volunteers and all who are involved in offering spiritual assistance to the small patients and their relatives. I know that you are unanimously committed to ensuring that the Gaslini Institute is an authentic "sanctuary of life" and a "sanctuary of the family", where workers in every sector combine loving attention for the person with their professionalism. The decision of the Founder, who held that the President of the Foundation must be the pro-tempore Archbishop of Genoa, expresses the wish that the Christian inspiration of the Institute may never be lacking and that everyone may always be sustained by the Gospel values.

In 1931, when he was laying the foundations of the structure, Senator Gerolamo Gaslini predicted "the perennial work of good that must shine out from the Institute itself". Hence your Hospital's aim is to radiate goodness through the loving care of sick children. Therefore, while I thank all the personnel - managerial, administrative and medical - for their professionalism and dedicated service, I express the hope that this excellent Paediatric Institute may continue to develop its technologies, treatments and services, but also to extend its horizons increasingly in that perspective of positive globalization for which resources, services and needs are recognized, creating and reinforcing a network of solidarity that is so urgently needed today. And all this must never lack that supplement of affection which the little patients feel to be as important as the indispensable treatment. The Hospital will then become ever more a place of hope.

Hope at the Gaslini institute is expressed in the care of paediatric patients, for whom help is provided through the continuous formation of health-care workers. In fact, as an esteemed Institute for scientific research and treatment, your Hospital is known for being monothematic and multifunctional, covering almost all the specializations in the paediatric sector. Hence the hope that is fostered here is well-founded. Yet, to face the future effectively, it is indispensable that this hope be sustained by a loftier vision of life that enables the scientist, the doctor, the professional, the nurse and the parents themselves to devote all their capacities, sparing no efforts to obtain the best results that science and technology can offer today at the level of prevention and treatment. Then comes the thought of God's silent presence which, almost imperceptibly, accompanies the human being on his long journey through history. True "dependable" hope is God alone, who in Jesus Christ and in his Gospel opened wide the dark door of time to the future. "I am risen and now I am always with you", Jesus repeats to us, especially at the most difficult moments: "my hand supports you. Wherever you might fall, you will fall into my arms. I am present even at the threshold of death".

It is children who are treated here at the Gaslini institute. How is it possible not to recall Jesus' special love for children? He wanted them beside him, he pointed them out to the Apostles as models to follow in their spontaneous, generous faith, in their innocence. With harsh words he warned people against despising or shocking them. He was moved by the widow of Nain, a mother who had lost her son, her only son. The Evangelist Luke wrote that the Lord reassured her and said to her: "Do not weep" (cf. Lk 7: 13). Still today Jesus repeats these comforting words to those in pain: "Do not weep". He shows solidarity to each one of us and asks us if we want to be his disciples, to bear witness to his love for anyone who gets into difficulty.

Lastly, I address you, dearest children, to repeat to you that the Pope loves you. I see your relatives beside you, who share with you moments of anxiety and hope. You may all rest assured: God never abandons us. Stay united to him and you will never lose your calm, not even in the darkest and most difficult moments. I assure you of my remembrance in prayer and entrust you to Mary Most Holy who, as a Mother, suffered for the sufferings of her divine Son but now dwells with him in glory. I thank each one of you again for this meeting, which will remain impressed on my heart. I bless you all with affection.

[Pope Benedict, speech to the Gaslini of Genoa 18 May 2008]

Merciful Father,

Lord of life and death,

our fate is in your hands.

Look with kindness

upon the affliction of those

who mourn the death of loved ones:

sons, fathers, brothers, relatives, friends.

May they feel the presence of Christ

who comforted the widow of Naim

and the sisters of Lazarus,

for He is the resurrection and the life.

Help us to learn

from the mystery of sorrow

that we are pilgrims on earth.

(John Paul II)

In his homily today at Mass in the Santa Marta house, Pope Francis commented on the day's gospel, which tells of the widow of Naim, whose son Jesus resurrected. But Christ did more, the Pope observed: he showed himself close, sharing in the drama experienced by the woman. "He was close to the people," Bergoglio said. "God close who can understand the heart of the people, the heart of his people. Then he sees that procession, and the Lord draws near. God visits his people, in the midst of his people, and drawing near. Closeness. That is God's way. And then there is an expression that is repeated in the Bible, so many times: 'The Lord was moved with great compassion'. The same compassion that, the Gospel says, he had when he saw so many people like sheep without a shepherd. When God visits his people, he comes close to them and feels compassion: he is moved.The Lord is deeply moved, as he was before the tomb of Lazarus", as the Father is moved "when he saw the prodigal son come home".Christ shows us the way forward: 'Proximity and compassion'. Not to stay far away and preach, like "the doctors of the law, the scribes, the Pharisees", but to come close, "to suffer with the people".

Pope Francis wanted to highlight another passage from the Gospel: "The dead man sat down and began to speak, and he - Jesus - returned him to his mother.When God visits his people, he gives them back their hope. Always. One can preach the Word of God brilliantly: there have been many good preachers in history. But if these preachers have failed to sow hope, that preaching is useless. It is vanity'. For this reason, the Pontiff concluded, addressing an invitation to the faithful, we must "ask for the grace that our witness as Christians may be a witness bearer of God's visitation to his people, that is, of closeness that sows hope".

[Editor "Tempi", 16.9.2014.

https://www.tempi.it/papa-francesco-non-belle-prediche-ma-vicinanza-e-compassione-come-quelle-che-ebbe-gesu-con-la-vedova-di-naim/]

Personal Faith, Word-event

(Lk 7:1-10)

Incipient Faith of a converted pagan is the example that Jesus sets before that of the observant Israelites.

What heals is believing in the efficacy of his Word alone (vv.7-8), an event that possesses generating and recreating force.

The Lord shows care, generally touching the sick or imposing his hands, almost to absorb what was imagined impurity, alteration from normality - "fever" or paralysis that was believed to make the needy unworthy in the eyes of God.

Lk writes his Gospel to encourage community members and promote the Mission to the ‘distant’.

Projection across borders that Jewish Christians were not ready to make their own, because of a deep-rooted sense of religious and political "election".

But to say «Faith» (v.9) means to advocate a deeper adherence, and [at the same time] a less strong Manifestation.

Those distant from us are totally ‘worthy’ people (v.4), although sometimes faltering and fallible.

Not autonomous, insufficient (v.6) like everyone else - for the fact that they do not realize that God is in their flesh and in their hearth.

Thanks to this clear awareness in the Son, they can finally understand the Father’s Supreme Love, freely given, without reserve; which astounds, makes them overcome the obstacle and launches them.

The stranger thus discovers himself a completely «worthy» person.

Although he recognizes himself as lacking (v.6) he senses that the relationship with God does not depend on an exchange of favors, on works of law, or norms.

Nor does he submit to a religious condition with his head bowed.

And precisely he believes that the Word of the Lord - by Way, out of synchronized or established places and times - produces what it affirms, even at a distance.

Without even signs making noise. But by releasing the mysterious, unconventional Energy of the «Logos» (v.7).

By faith in Christ, from incomplete we become not only very worthy, but we are already so [here and now] exemplary, "perfect" to realize our vocation.

There is no longer any need to «beg off» God by proxy, recommendation, or interposed person (v.4) as if we were «subordinates» (v.8) in need of other intercessors (v.3).

Our work is to till and acquire a new ‘eye’, intuitive of other virtues. And enough with the senses of lack!

They end up introducing us into pyramidal dynamics (v.8) that annihilate the new power of Love - chronicizing the structures, plastered by boring concatenations.

Spontaneous esteem and gratuitousness guide us wave on wave towards a new way of living and exchanging gifts, in Listening.

Road inaccessible to those who act out of duty and habit - identified path, but enigmatic, little transparent, sneaky and very tortuous.

To internalize and live the message:

How do you understand and cultivate the certain and free Coming of Jesus in your House?

[Monday 24th wk. in O.T.  September 16, 2024]

Not bound to an external expression: discovery of being worthy

(Lk 7:1-10)

"The essential thing is to listen to what rises from within.

Our actions are often nothing more than imitation, hypothetical duty

or misrepresentation of what it is to be a human being.

But the only true certainty that touches our lives and our actions can only come from the springs that gush deep within ourselves.

One is at home under heaven one is at home anywhere on this earth if one carries everything within oneself.

I have often felt, and still feel, like a ship that has taken on board a precious cargo:

the ropes are cut and now the ship goes, free to sail

everywhere".

[Etty Hillesum, Diary].

Says the Tao Tê Ching (LIII): 'The great Way is very flat, but people prefer the paths'.

Commenting on the passage, masters Wang Pi and Ho-shang Kung point out: "winding paths".

The incipient faith of a pagan convert is the example that Jesus sets before that of the observant Israelites.

What heals is believing in the efficacy of his Word alone (vv.7-8), an event that possesses generating and recreating power.

The Lord shows care, usually by touching the sick or laying his hands on them, as if to absorb what was imagined to be impurity, an alteration from normality [a 'fever' or paralysis that was thought to make the needy unworthy in the eyes of God].

Lk writes his Gospel to encourage members of communities and advocate Mission to the far away.

Projection across borders, which the Judeo-Christians were not ready to make their own, because of a deep-rooted sense of religious and political 'election'.

But to say "Faith" (v.13) is to advocate a deeper adherence, and [at the same time] a less strong manifestation.

Expression of personal Faith is not to repeat or sweeten a learned doctrine, nor the conviction of others.

There is no need to fear: God has gone before us; the different and distant is not a stranger, but a brother.

Therefore, what saves is not belonging to a tradition or fashion of thought and worship.

Not demanding that the Lord comes in a certain form means not imagining him bound to an external expression.

One reaches and grasps Him only intimately, by certain vision - unencumbered by indispensable imagined convictions - whatever happens.

It will reveal itself time after time in the way that best suits our limitations.

Those distant from us are totally 'worthy' persons (v.4), albeit sometimes faltering and fallible.

Not autonomous, insufficient (v.6) like everyone else - for they do not realise that God is in their flesh and in their hearth.

Thanks to such a clear awareness in the Son, they can finally comprehend the supreme Love of the Father, gratuitous, unreserved; which astounds, overcomes the hindrance and launches them.

The elders of the Jews "pleaded with Jesus insistently, saying: It is worthy that I should grant him this, because he loves our nation and has built us a synagogue" [vv.4-5 Greek text].

The pagan is indeed conditioned by his pyramidal world....

Yet in encountering Christ, the 'stranger' discovers himself to be a completely 'worthy', 'perfect' and fulfilled person.

Not because he has granted favours to the "presbyters" [v.3 Greek text] and the chosen people, or fulfilled a special kind of observances (reciting imprimatur formulas).

In the Lord, he himself is taught to expand the horizon of the usual religion - made up of external vertical relationships.

Although he recognises himself as lacking [v.6 Greek text] he realises that his relationship with God does not depend on an exchange of favours.

Such immediate and spontaneous personal friendship does not become subordinate to works of law, nor does it spring from fulfilled norms of purity.

Nor does it subject itself to a religious relationship with a bowed head.

The 'distant' includes love. In this way, he is already emancipated from a conspicuous, epidermal, common mentality.

In the Lord, he himself is educated to expand the horizon of the usual religion.

He believes precisely that the Word of the Lord - by Way, out of synchronised or established places and times - produces what he affirms.

And it accomplishes it even at a distance; without even resounding, peremptory signs that make a racket.

Rather, by releasing the mysterious Energy [still captive] of the "Logos" (v.7).

Unconventional Word, which does not go around in circles.

This, despite the fact that this Power is mixed with sometimes contradictory convictions:

He is already far from a magical and carnal mentality.

But he still has to take the decisive step, which will make him grow further - and it concerns us closely.

Self-esteem must be the attitude of even remote children, no matter what.

Not by vague or emotional recondite feeling, but by Presence guaranteed regardless - even already operating, though sometimes unconscious.

Internalising it will be the work - and the "more" - of mature Faith, which sees, grasps, penetrates the preparatory energies at work.

And actualises them, anticipating the future."I am not worthy" is, together with "Have mercy on me" or "Son of David" - one of the most unfortunate expressions of spiritual and missionary life.

Formulas that Jesus abhors, although they have become customary in some expressions of the liturgy.

The prodigal son tries with the same rambling expression ["I am no longer worthy"] to move the Father, who precisely does not allow him to finish his absurd tirade.

Rather he prevents him from considering himself "one of his servants" and getting down on his knees before Him [Lk 15:21ff].

This would really be the only danger that endangers the whole of life; not just a small stretch of existence.

By Faith in Christ, from incomplete we become not only worthy, but we are so here and now Perfect to fulfil our Vocation.

Of course, some ideologues or white-mill purists might consider us unfashionable, or even paganising.

Our great and only risk is precisely that of absorbing such oppressive views from the environment, and allowing ourselves to be conditioned.

Every contour works not infrequently with the logic of hierarchies and power relations, whereby e.g. the inferior should not consider himself on the same level as the superior.

But at this rate, one can no longer perceive the divine Conspect.

The Face of the Eternal One is within us and in our homes; not in the chain of command with conditioning influences, but in our environment and in those who stand beside us - even across borders.

Family, friends, loved ones and others are on the same level. It is also true with God: we are face to face.

Not even the 'I and Thou' scheme with the Son counts any more: because - widely incarnated - he has planted his Heaven as well as his own therapeutic [even self-healing] capacity 'in' us.

Thanks to the Master, we are no longer within an ideology of the submissive - identical to that which prevailed in the empire - nor in a well-disciplined barracks, with distinct roles and confined areas.

The framework of external correctness does not belong in the Gospels.

Thanks to the Master, we are no longer within an ideology of the submissive - identical to that which prevailed in the empire - nor in a well-disciplined barracks, with distinct roles and confined areas.

External propriety does not belong in the Gospels.

In short, the Father no longer asks anyone to obey 'authorities', but to resemble Him.

This is achieved simply by corresponding - each one of us - to this kind of superior Presence that dwells in us and loves us.

It is the end of the empty rigmarole: we are intimate and consanguineous with our own innermost Self, the super-eminent Face.

There is absolutely no need to "avert" God by proxy, recommendation or interposition (v.4) as if we were "subordinates" (v.8) in need of other intercessors (v.3).

Our work is to unearth and acquire a new 'eye', not to submit to organisation charts.

The reborn eye is intuitive of other virtues - it does not submit to nomenclatures incapable of immediate fruitfulness.

Enough with the senses of shortcomings!

They end up introducing us into hoods and spire dynamics (v.9) typical of every stagnant feudalism.

Swamps that annihilate the new power of love - chronicling arrangements.

Configurations congealed by too many boring concatenations and local monarchies [such as we see in the provinces].

In natural listening to oneself and events, genuine esteem and divine Gratuity guide us wave upon wave towards a new way of living and exchanging gifts.

An impervious road for habit, for the obviousness that does not move thoughts, and does not perceive.

A path inaccessible to those who act out of duty - an enigmatic, opaque, devious and very 'tortuous' path.

To internalise and live the message:

How do you understand and cultivate the certain and free Coming of Jesus into your House?

Catholic

The Church is Catholic because Christ embraces all humanity in his mission of salvation. While Jesus' mission in his earthly life was limited to the Jewish people, "to the lost sheep of the house of Israel" (Mt 15:24), it was nevertheless oriented from the beginning to bring the light of the Gospel to all peoples and to bring all nations into the Kingdom of God. Confronted with the faith of the Centurion in Capernaum, Jesus exclaims: "Now I tell you that many will come from the east and the west and sit down at table with Abraham, Isaac and Jacob in the kingdom of heaven" (Mt 8:11). This universalistic perspective emerges, among other things, from the presentation that Jesus made of himself not only as "Son of David", but as "son of man" (Mk 10:33), as we also heard in the Gospel passage just proclaimed. The title "Son of Man", in the language of the Jewish apocalyptic literature inspired by the vision of history in the Book of the Prophet Daniel (cf. 7:13-14), recalls the person who comes "with the clouds of heaven" (v. 13) and is an image that heralds an entirely new kingdom, a kingdom supported not by human powers, but by the true power that comes from God. Jesus uses this rich and complex expression and refers it to Himself to manifest the true character of His messianism, as a mission destined for the whole man and every man, overcoming all ethnic, national and religious particularism. And it is precisely in following Jesus, in allowing oneself to be drawn into his humanity and thus into communion with God, that one enters into this new kingdom, which the Church announces and anticipates, and which overcomes fragmentation and dispersion.

[Pope Benedict, address Consistory 24 November 2012]

The Year of Faith which we launch today is linked harmoniously with the Church’s whole path over the last fifty years: from the Council, through the Magisterium of the Servant of God Paul VI, who proclaimed a Year of Faith in 1967, up to the Great Jubilee of the year 2000, with which Blessed John Paul II re-proposed to all humanity Jesus Christ as the one Saviour, yesterday, today and forever. Between these two Popes, Paul VI and John Paul II, there was a deep and complete convergence, precisely upon Christ as the centre of the cosmos and of history, and upon the apostolic eagerness to announce him to the world. Jesus is the centre of the Christian faith. The Christian believes in God whose face was revealed by Jesus Christ. He is the fulfilment of the Scriptures and their definitive interpreter. Jesus Christ is not only the object of the faith but, as it says in the Letter to the Hebrews, he is “the pioneer and the perfecter of our faith” (12:2).

Today’s Gospel tells us that Jesus Christ, consecrated by the Father in the Holy Spirit, is the true and perennial subject of evangelization. “The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor” (Lk 4:18). This mission of Christ, this movement of his continues in space and time, over centuries and continents. It is a movement which starts with the Father and, in the power of the Spirit, goes forth to bring the good news to the poor, in both a material and a spiritual sense. The Church is the first and necessary instrument of this work of Christ because it is united to him as a body to its head. “As the Father has sent me, even so I send you” (Jn 20:21), says the Risen One to his disciples, and breathing upon them, adds, “Receive the Holy Spirit” (v.22). Through Christ, God is the principal subject of evangelization in the world; but Christ himself wished to pass on his own mission to the Church; he did so, and continues to do so, until the end of time pouring out his Spirit upon the disciples, the same Spirit who came upon him and remained in him during all his earthly life, giving him the strength “to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed” and “to proclaim the acceptable year of the Lord” (Lk 4:18-19).

The Second Vatican Council did not wish to deal with the theme of faith in one specific document. It was, however, animated by a desire, as it were, to immerse itself anew in the Christian mystery so as to re-propose it fruitfully to contemporary man. The Servant of God Paul VI, two years after the end of the Council session, expressed it in this way: “Even if the Council does not deal expressly with the faith, it talks about it on every page, it recognizes its vital and supernatural character, it assumes it to be whole and strong, and it builds upon its teachings. We need only recall some of the Council’s statements in order to realize the essential importance that the Council, consistent with the doctrinal tradition of the Church, attributes to the faith, the true faith, which has Christ for its source and the Church’s Magisterium for its channel” (General Audience, 8 March 1967). Thus said Paul VI in 1967.

We now turn to the one who convoked the Second Vatican Council and inaugurated it: Blessed John XXIII. In his opening speech, he presented the principal purpose of the Council in this way: “What above all concerns the Ecumenical Council is this: that the sacred deposit of Christian doctrine be safeguarded and taught more effectively […] Therefore, the principal purpose of this Council is not the discussion of this or that doctrinal theme… a Council is not required for that… [but] this certain and immutable doctrine, which is to be faithfully respected, needs to be explored and presented in a way which responds to the needs of our time” (AAS 54 [1962], 790,791-792). So said Pope John at the inauguration of the Council.

In the light of these words, we can understand what I myself felt at the time: during the Council there was an emotional tension as we faced the common task of making the truth and beauty of the faith shine out in our time, without sacrificing it to the demands of the present or leaving it tied to the past: the eternal presence of God resounds in the faith, transcending time, yet it can only be welcomed by us in our own unrepeatable today. Therefore I believe that the most important thing, especially on such a significant occasion as this, is to revive in the whole Church that positive tension, that yearning to announce Christ again to contemporary man. But, so that this interior thrust towards the new evangelization neither remain just an idea nor be lost in confusion, it needs to be built on a concrete and precise basis, and this basis is the documents of the Second Vatican Council, the place where it found expression. This is why I have often insisted on the need to return, as it were, to the “letter” of the Council – that is to its texts – also to draw from them its authentic spirit, and why I have repeated that the true legacy of Vatican II is to be found in them. Reference to the documents saves us from extremes of anachronistic nostalgia and running too far ahead, and allows what is new to be welcomed in a context of continuity. The Council did not formulate anything new in matters of faith, nor did it wish to replace what was ancient. Rather, it concerned itself with seeing that the same faith might continue to be lived in the present day, that it might remain a living faith in a world of change.

If we place ourselves in harmony with the authentic approach which Blessed John XXIII wished to give to Vatican II, we will be able to realize it during this Year of Faith, following the same path of the Church as she continuously endeavours to deepen the deposit of faith entrusted to her by Christ. The Council Fathers wished to present the faith in a meaningful way; and if they opened themselves trustingly to dialogue with the modern world it is because they were certain of their faith, of the solid rock on which they stood. In the years following, however, many embraced uncritically the dominant mentality, placing in doubt the very foundations of the deposit of faith, which they sadly no longer felt able to accept as truths.

If today the Church proposes a new Year of Faith and a new evangelization, it is not to honour an anniversary, but because there is more need of it, even more than there was fifty years ago! And the reply to be given to this need is the one desired by the Popes, by the Council Fathers and contained in its documents. Even the initiative to create a Pontifical Council for the promotion of the new evangelization, which I thank for its special effort for the Year of Faith, is to be understood in this context. Recent decades have seen the advance of a spiritual “desertification”. In the Council’s time it was already possible from a few tragic pages of history to know what a life or a world without God looked like, but now we see it every day around us. This void has spread. But it is in starting from the experience of this desert, from this void, that we can again discover the joy of believing, its vital importance for us, men and women. In the desert we rediscover the value of what is essential for living; thus in today’s world there are innumerable signs, often expressed implicitly or negatively, of the thirst for God, for the ultimate meaning of life. And in the desert people of faith are needed who, with their own lives, point out the way to the Promised Land and keep hope alive. Living faith opens the heart to the grace of God which frees us from pessimism. Today, more than ever, evangelizing means witnessing to the new life, transformed by God, and thus showing the path. The first reading spoke to us of the wisdom of the wayfarer (cf. Sir 34:9-13): the journey is a metaphor for life, and the wise wayfarer is one who has learned the art of living, and can share it with his brethren – as happens to pilgrims along the Way of Saint James or similar routes which, not by chance, have again become popular in recent years. How come so many people today feel the need to make these journeys? Is it not because they find there, or at least intuit, the meaning of our existence in the world? This, then, is how we can picture the Year of Faith, a pilgrimage in the deserts of today’s world, taking with us only what is necessary: neither staff, nor bag, nor bread, nor money, nor two tunics – as the Lord said to those he was sending out on mission (cf. Lk 9:3), but the Gospel and the faith of the Church.

[Pope Benedict, homily at the opening of the Year of Faith, 11 October 2012]

To the God who reveals himself - teaches Dei Verbum - is due "the obedience of faith" (n. 5). God revealed himself in the Old Covenant, demanding from his chosen people a fundamental adherence of faith. In the fullness of time, this faith is called to be renewed and developed, in response to the revelation of the incarnate Son of God. Jesus expressly demands it, addressing his disciples at the Last Supper: "You have faith in God; have faith also in me" (Jn 14:1).

2. Jesus had already asked the group of twelve Apostles for a profession of faith in his person. At Caesarea Philippi, after having questioned the disciples about the opinions expressed by the people concerning his identity, he asked: "Who do you say that I am?" (Mt 16:15). The answer comes from Simon: "You are the Christ, the Son of the living God" (16:16).

Immediately Jesus confirms the value of this profession of faith, emphasising that it does not proceed simply from human thought, but from heavenly inspiration: "Blessed are you, Simon son of Jonah, for neither flesh nor blood has revealed this to you, but my Father who is in heaven" (Mt 16:17). These expressions of a strong Semitic colour designate the total, absolute and supreme revelation: that which refers to the person of Christ the Son of God.

The profession of faith made by Peter will remain the definitive expression of Christ's identity. Mark takes up its terms to introduce his Gospel (cf. Mk 1:1), John refers to it at the conclusion of his, affirming that he wrote it so that "that one may believe that Jesus is the Christ, the Son of God", and so that, believing, one may have life in his name (cf. Jn 20:31).

3. In what does faith consist? The Constitution Dei Verbum explains that with it "man freely surrenders himself to God in his entirety, paying Him 'full obedience of intellect and will' and voluntarily consenting to the revelation given by Him" (n.5). Faith is, therefore, not only adherence of the intellect to revealed truth, but also obedience of the will and self-giving to God who reveals Himself. It is an attitude that engages the whole of existence.

The Council goes on to recall that faith requires "the grace of God, which anticipates and succours, and the interior help of the Holy Spirit, who moves the heart and turns it to God, opens the eyes of the mind, and gives everyone gentleness in allowing and believing the truth" (ibid.). Thus we can see how faith, on the one hand, makes one accept the truth contained in Revelation and proposed by the Magisterium of those who, as Pastors of the People of God, have received a "certain charism of truth" (Dei Verbum, 8). On the other hand, faith also urges true and profound consistency, which must be expressed in all aspects of a life modelled on that of Christ.

4. Fruit as it is of grace, faith exerts an influence on events. This is admirably seen in the exemplary case of the Blessed Virgin. At the Annunciation, her adherence of faith to the angel's message is decisive for the very coming of Jesus into the world. Mary is the Mother of Christ because she first believed in Him.

At the wedding feast of Cana, Mary for her faith obtains the miracle. Faced with a response from Jesus that seemed less than favourable, she maintained a confident attitude, thus becoming a model of the bold and persistent faith that overcomes obstacles.

Bold and persistent was also the faith of the Canaanite woman. To this woman, who had come to ask for the healing of her daughter, Jesus had opposed the Father's plan, which limited his mission to the lost sheep of the house of Israel. The Canaanite woman answered with all the strength of her faith and obtained the miracle: "Woman, truly great is your faith! May it be done to you as you wish" (Mt 15:28).

5. In many other instances, the Gospel testifies to the power of faith. Jesus expresses his admiration for the centurion's faith: "Truly I tell you, I have found no one in Israel with such great faith" (Mt 8:10). And to Bartimaeus he says: "Go, your faith has saved you" (Mk 10:52). He repeats the same thing to the haemorrhagic woman (cf. Mk 5:34).

The words addressed to the father of the epileptic, who desired the healing of his son, are no less impressive: "Everything is possible for those who believe" (Mk 9:23).

The role of faith is to cooperate with this omnipotence. Jesus demands such cooperation to the extent that, on returning to Nazareth, he performs almost no miracles for the reason that the inhabitants of his village did not believe in him (cf. Mk 6:5-6). For the purpose of salvation, faith is of decisive importance for Jesus.

St Paul will develop Christ's teaching when, in contrast to those who wanted to base the hope of salvation on the observance of the Jewish law, he will emphatically affirm that faith in Christ is the only source of salvation: "For we hold that man is justified by faith, regardless of the works of the law" (Rom 3:28). We must not, however, forget that St Paul was thinking of that authentic and full faith "which works through charity" (Gal 5:6). True faith is animated by love of God, which is inseparable from love of one's brothers and sisters.

[Pope John Paul II, General Audience 18 March 1998]

Faith is "a gift" that one does not buy or acquire on one's own merits. Inspired by the liturgy of the day, Pope Francis, in the Mass celebrated on Friday 15 January at Santa Marta, continued to speak about the characteristics of faith.

Recalling how the previous day's Gospel had presented the episode of the leper who says to Jesus: "If you want, you can heal me", the Pontiff dwelt on the figures of others who are "resolute", others who are "courageous" driven by faith. Taking up the passage from Mark (2:1-12), Francis retraced the episode of the paralytic brought by his friends before Jesus. Who, "as usual, is among people, many people". In order to bring the sick man to him, the friends dared everything, 'but they did not think of the risks' involved in 'putting the stretcher on the terrace' or even the risk 'that the owner of the house would call the police and send them to jail'. They, in fact, 'thought only of approaching Jesus. They had faith'.

This is, the Pope said, the "same faith as that lady who also, in the midst of the crowd, when Jesus went to Jairus's house, reached out to touch the flap of Jesus's robe, of Jesus's mantle, to be healed". The same faith of the 'centurion who said: "No, no, master, do not trouble yourself: only one word from you, and my servant will be healed". A faith 'strong, courageous, going forward', with an 'open heart'.

At this point, however, Francis stressed, "Jesus takes a step forward". To explain what he said, the Pontiff recalled another Gospel episode, the one in which Jesus "in Nazareth, at the beginning of his ministry, had gone to the synagogue and said that he had been sent to free the oppressed, the imprisoned, give sight to the blind... inaugurate a year of grace, that is, a year - one can understand well - of forgiveness, of drawing closer to the Lord". He was pointing, that is, to a new road, 'a road to God'. The same thing happens with the paralytic to whom he does not simply say: 'Be healed', but: 'Your sins are forgiven'.

With this novelty, the Pope pointed out, Jesus triggered the reaction of "those whose hearts were closed". They 'already accepted - up to a certain point - that Jesus was a healer'; but that he also forgave sins was 'too much' for them. They thought: 'You have no right to say that, because only God can forgive sins'.

Then Jesus retorts: "Why do you think these things? So that you may know that the Son of Man has the power - and here, Francis explained, is "the breakthrough" - to forgive sins. Arise, take and heal". Jesus begins to speak the language 'that at a certain point will discourage people', a harsh language, with which he 'speaks of eating his body as the way to salvation'. He begins, that is, to "reveal himself as God", which he will later do clearly before the high priest by saying: "I am the Son of God".

A step forward that is also proposed to the faith of Christians. Each one of us, in fact, can have faith in "Christ the Son of God, sent by the Father to save us: yes, save us from sickness, so many good things that the Lord has done and helps us to do"; but above all we must have faith that he came to "save us from our sins, save us and bring us to the Father". This, Pope Francis said, is "the most difficult point to understand". And not only for the scribes "who said: 'But, this blasphemes! Only God can forgive sins!"". Some disciples, in fact, "doubt and leave" when Jesus shows himself "with a mission greater than that of a man, to give that forgiveness, to give life, to recreate humanity". So much so that Jesus himself "must ask his small group: 'Do you also want to leave?'".

From Jesus' question, the Pontiff took the cue to invite everyone to ask themselves: "What is my faith in Jesus Christ like? Do I believe that Jesus Christ is God, is the Son of God? And does this faith change my life? May it be renewed in my heart in this year of grace, this year of forgiveness, this year of drawing near to the Lord?"

It is an invitation to discover the quality of faith, aware that it "is a gift. No one 'deserves' faith. No one can buy it". For Francis, it is necessary to ask: "Does "my" faith in Jesus Christ, lead me to humiliation? I do not say to humility: to humiliation, to repentance, to prayer that asks: 'Forgive me, Lord' and that is able to testify: 'You are God. You 'can' forgive my sins'".

Hence the concluding prayer: "May the Lord make us grow in faith" so that we may do as those who, having heard Jesus and seen his works, "marvelled and praised God". Indeed, 'praise is the proof that I believe that Jesus Christ is God in my life, that he was sent to me to "forgive me"'. And praise, the Pontiff added, "is free. It is a feeling that gives the Holy Spirit and leads you to say: 'You are the only God'".

[Pope Francis, s. Marta, in L'Osservatore Romano 16/01/2016]

The true God, nature, and authentic man

(Mk 8:27-35)

Jesus guides his intimates away from the territory of the ideology of power and the sacred centre of the official religious institution, so that they detach themselves from their own stronghold.

The territory of Caesarea Philippi was enchanting, renowned for fertility and lush pastures - an area famous for the fecundity of flocks and herds.

That sort of earthly paradise at the source of the Jordan was so humanly attractive that Alexander the Great considered it to be the home of the god Pan and the Nymphs.

Even the disciples were fascinated by the landscape and the affluent life of the inhabitants of the region; not to mention the magnificence of the palaces.

Christ asks the apostles - practically speaking - what people expected of Him. And the reminder of the context alludes to the comforts that pagan religion offered.

Moved by curiosity and eager for material fulfilment, the crowd of amazed people around the Son of God was creating a great noise, only apparent.

Now there is a turning point: the atmosphere changes, opposition increases and questions pile up; the crowd thins out and the Master finds himself increasingly alone.

While the gods were showing that they knew how to shower their worshippers with goods - and a sumptuous court life that beguiled all - what did the Lord offer?

In short, the apostles were continuing to be influenced by the propaganda of the political and religious government, which ensured prosperity.

Thus Jesus "instructed" them, so that they could overcome the blindness and crisis produced by his Cross, by the commitment required in view of the gift of self.

The Son of God is not only a continuer of the Baptist's clear-headed attitude, never inclined to compromise with the courts and opulence; nor is He one of the many restorers of the law of Moses... with the zeal of Elijah.

On this issue, in the first Christian communities there were lively distances with paganism, but there were also particular contrasts with the world of the synagogues.

Frictions of no small importance were those that arose between Jews converted to the Lord and traditionally observant Semites.

Indeed, the sacred books spoke of great figures who had left their mark on the Israel history, and were to reappear to usher in the messianic times.

There was a lack of understanding in everyone. And difficulty in being able to embrace the new proposal, which seemed to guarantee neither glory nor material goals.

Faith does not easily accord with early human impulses: it is disconcerting for the obvious views and drives.

So in the Gospel passage the Master contradicts Peter himself, whose opinion remained tied to the conformist and popular idea of «the» [v.29: «that»] expected Messiah.

The leader of the apostles must stop showing Christ which way to go «behind» (v.33) him!

Simon can go back to being a pupil; and has to stop drawing ways, by kidnapping God in the name of God!

Hence the “messianic secret” imposed on those who preach it in that equivocal way (v.30).

The Son of God doesn’t assure us worldly success, nor absence of conflict. Only guarantees freedom from all ties to power, and regenerating Love.

Lifting up the Cross, Son of man and Church in the life integrity

Bad reputation is common among Prophets

The Cross is normal among Prophets, who certainly do not have a great response from crowds, in building their own limpid "city".

It never remains at the size of easy idols. But this is the paradoxical form of «communion» that mysteriously attracts the human.

Conviviality that draws hearts together, despite the clashes for ambition or the game of opportunisms do not fade around.

Even today, the reversals chaos doesn’t seem to subside, while crises and mingling appear, even in the positive intertweaving of cultural paradigms.

What is to be done?

To «lift» (v.34 Greek text) the horizontal arm of the scafford and load it on one's shoulders meant losing one's reputation.

It’s a capital problem, inseparable from a motivated and responsible attitude.

Indeed, if a disciple aspired to glory, cherished his own honour, didn’t accept solitude... he could not make himself an authentic witness of Christ.

He would be a piece of prolonged worldliness.

Instead, the Master’s fate also involves that of the disciples.

It’s valid all times, and for us: the gift to the end doesn’t come on earth by passing through fame, success, consideration; being constantly accompanied, approved and supported.

Simon was waiting not for a problematic, edgy outcome, but for easy consensus: a release, as between friends patting each other on the back.

He dreamed of an acclaimed discipleship, hence a future of recognitions - and he was disoriented.

Not understanding the project, Peter ["took Him with"] grabs Jesus as if he were his hostage.

And «he began to exorcise Him» (v.32 Greek text) so that the Master himself would finally put his head on straight and get behind him.

Here the historical basis of this "gesture" of the boss of the apostles transpires - namely the long-standing attempt by the first Jerusalem community to compromise with the priestly and political power of the time.

Well, this isn’t «saving life» (v.35): in the biblical sense, achieving human fullness and resemblance to the divine condition.

The subsequent cheap mysticism, influenced by cerebral philosophies, on this expression has bracketed the adventure of Faith and invented a sharp contrast between bodily and spiritual life.

Trivial conviction, which has as it were vivisected unsuspecting people themselves, sometimes driven to masochism.

But here Jesus does not speak of artificial punishments to be borne, nor did he ever impose any mortification. Least of all capable of producing some “salvation of the soul” detached from reality.

«Lifting up the Cross positively»: so that different energies take over, other relationships, unpredictable situations, that make us shift our gaze and activities.

Not with a view to some just remuneration, but for the irreducible core of every believer (or non-believer) and for any matter.

Hence the need not to alienate oneself from the Gospels, for self-completion, for a living testimony, and the solution of problems - crossed from 'within'.

In short, we can announce Jesus' proposal, criteria, and Presence itself... in facts and in the integrity of life - not who knows when after death (Mk 8:38-9:1).

Different Definitiveness.

[24th Sunday in O.T. B (Mk 8:27-35)  September 15, 2024]

(Mk 8:27-9:1)

The affluent life and not

True God, nature, and authentic man

(Mk 8:27-33)

Jesus guides his intimates away from the territory of power ideology and the sacred centre of the official religious institution.

The environment of the land of Judah was all conditioned, now devoid of life-wave, already normalised in its constituent lines; it had become a sort of fortress, refractory to any surprise.

In comparison, towards the north, the land of Caesarea Philippi was less artificial, more natural and almost sublime; enchanting, famous for fertility and lush pastures - an area famous for the fecundity of flocks and herds.

That sort of earthly paradise at the source of the Jordan was so humanly attractive that Alexander the Great considered it to be the home of the god Pan and the Nymphs.

The disciples too were fascinated by the landscape and the affluent life of the region's inhabitants; not to mention the magnificence of the palaces.

But here an almost unpleasant question burst into the group.

Christ asks the apostles - basically - what the people expected of Him. And the reminder of the context alludes to the comforts that pagan religion offered.

Moved by curiosity and eager for temporal fulfilment, the crowd of astonished people around the Son of God created a great noise, only apparent.

Now there is a change: the atmosphere changes, opposition increases and questions accumulate; the crowd thins out and the Master finds himself increasingly alone.

While the gods were showing that they knew how to fill their devotees with goods - and a sumptuous court life that beguiled everyone - what was the Lord offering?

In short, the apostles continued to be influenced by the propaganda of the political and religious government, which ensured prosperity.

Jesus 'instructed' them, so that they could overcome the blindness and crisis produced by his Cross, a commitment required from the perspective of self-giving.

[The Son of God is not just a continuer of the Baptist's limpid attitude, never inclined to compromise with the courts and opulence; nor one of the many restorers of the law of Moses... with the zeal of Elijah].

On some fundamental issues, in the early Christian communities there were lively distances with paganism, but there were also particular contrasts with the world of the synagogues.

Frictions of no small importance were those that arose between Jews converted to the Lord and traditionally observant Semites.

Indeed, the sacred books of late Judaism spoke of great figures who had left their mark on the history of Israel, and were to reappear to usher in the Messianic times.

But in all there was a lack of understanding. And difficulty in being able to embrace the new proposal, which seemed to guarantee neither glory nor material goals.

Faith does not easily accord with early human impulses: it is bewildering in its obvious views and drives.

Thus in the Gospel passage, the Master contradicts Peter himself, whose opinion remained tied to the conformist and popular idea of "the" (v.29: "that") expected Messiah.

The leader of the apostles must stop showing Christ which way to go "behind" (v.33) him!

Simon can start being a pupil again; stop plotting roads, hijacking God in the name of God!

In fact, all the Twelve - still plagued by ideas deeply rooted in the ancient mentality - were waiting for a ruler ["political Messiah"], king of Israel of the house of David.

Or they were waiting for a high priest ["Messiah of Aaron"] finally faithful to the role and capable of discovering the genuine meaning of the Word.

For some he was to be a great thaumaturge, a doctor; for others a guerrilla leader, or a judge ["Master of Justice"]; a Prophet, of equal calibre to the ancients.

But the Person of Christ is not that of an ordinary forerunner - great or minor, as long as he is recognisable - an established leader.

Hence the "messianic secret" imposed on those who preach him in that equivocal manner (v.30).

The Son of God does not assure us worldly success, absence of conflict, and a comfortable life, nor does he assure us the mere purification of places of worship or the mending of the ancient practice of devotions.

Only guarantees freedom from all ties to power, and Love that regenerates.

Depth also of natural wisdom:

Says the Tao Tê Ching (xxviii): 'He who knows he is male and keeps himself female is the strength of the world'. Master Wang Pi comments: "He who knows he is first in the world must put himself last".

To internalise and live the message:

Who is Jesus and how much does he matter to you?

Lifting the Cross, Son of Man and Church in Integrity of Life

Bad reputation is normal among the Prophets

(Mk 8:34-9:1)

The Cross is normal among the Prophets, who certainly do not have a great response of hymning crowds, in building their own limpid 'city'.It never remains at the size of easy idols. But this is the paradoxical form of 'communion' that mysteriously attracts the human.

Conviviality that draws hearts together, despite the fact that clashes of ambition or the game of opportunism do not subside around it.

Even today, the chaos of reversals does not seem to subside, while crises and mingling appear, even in the positive interweaving of cultural paradigms.

What is to be done?

"Lifting" [v.34 Greek text] the horizontal arm of the gallows and carrying it on one's shoulders meant losing one's reputation.

This is a capital problem, inseparable from a motivated and responsible attitude.

Indeed, if a follower aspired to glory, cherished his own honour, did not accept solitude... he could not make himself an authentic witness to Christ.

He would be a piece of prolonged worldliness.

Instead, the Master's fate also involves that of the disciples.

It is true at all times, and for us: the gift to the end does not come on earth by passing through fame, success, consideration; being constantly accompanied, approved and supported.

Simon (vv. 32-33) was waiting not for a problematic, sharp outcome, but for easy approval: a release, as between friends patting each other on the back.

He was dreaming of an acclaimed following, hence a future of recognition - and he was bewildered.

But the spirit of giving that Jesus asks of him comes from welcoming, not conquering.

Resigned empathy, starting from one's opposite sides: it does not exist without an intimate alliance.

Of course, the world of tables around unleashes the belligerent aspect, rather than the harmonious, integrated repudiation of the instincts of affirmation: to command, to dominate, to subjugate.

But in the typical language of those who seriously love, Christ speaks clearly - so that his Mystery is also realised in us.

Not to accommodate us in social opinion, but to make every shaky and insecure person a complete being, and to make us all blessed and saviours, with Him.

Peter does not understand the figure of the "Son of Man" (v.38), the main designation used by the evangelists and a crucial theme for understanding the Lord.

He still comes to make present the inherent divine, and its generative energies.

"Son of Man" stands for the eminent goal of the Father: to humanise us and improve existence.

It is the sense of a holiness that is possible and transmissible, not erratic or already formulated, nor tied to concatenations in the regime of externality.

While common religion often convinces of inadequacy and blocks all development, God in His own is direct communication, a drive for life, for a humanising totality.

An innate quintessence that precisely coincides and merges with the supreme condition: in an accentuated capacity to evolve, to affect, to communicate fullness of being.

Not understanding Heaven's plan, Peter ["took him with"] grabs Jesus as if he were his hostage....

And "began to exorcise him" (v.32 Greek text) so that the Master himself would finally put his head on straight, and stand behind him.

Here the historical basis of such a 'gesture' by the leader of the apostles transpires - that is, the long-standing attempt by the first Jerusalem community to compromise with the priestly and political power of the time.

Thus Judeo-Christian Messianism was born. A theology of compromise with the Temple and the Traditions of the fathers, still very much alive in the second-third generation fraternities [those of Mk].

The fact is: the tension that separates us from the heights of official devotion does not stand by chance.

Unfortunately, there exists a deviant and 'enemy' Christology - represented here precisely by Peter ranting (v.33) - which imagines and transmits Christ as a powerful priest and ally of hegemonic power.

This is the reason why today even the pontiff-bishop of Rome does not miss the root of the ecclesial problem: clericalism.

In essence, a soul-destroying ecclesiology can correspond to aberrant Christology.

It presents the community of children under the caricature of a pyramidal institution compromised with those who accentuate exhibitionism, attribute titles, and distribute favours.

All this is not "saving life" (v.35): in the biblical sense, achieving human fullness and resemblance to the divine condition.

Subsequent cheap mysticism, influenced by cerebral philosophies, on this expression has bracketed the adventure of Faith and invented a sharp contrast between bodily and spiritual life.

A banal conviction, which has as it were vivisected unsuspecting people themselves, sometimes directed to masochism.

But here Jesus does not speak of artificial punishments to be meted out, nor did he ever impose any mortification. Neither is it able to produce any 'salvation of the soul' detached from reality - or standing 'in the grace of God' (motionless) intimidated by everlasting punishment.

The Christ story leads in an entirely different direction: the sacred signs do not fit the directives of the established power; they are all liberating in the concrete, not found in an inert and vague detachment.

His reminders in the Church make it clear that the essential characteristics of the disciple are: love that risks and detachment from reputation

as well as lack of attachment to some successful, more or less concealed political function or direction.

To follow the Lord is not to prepare oneself for an office [and earn money on it: v.36], but to correspond to the raw Call.

A call that invests each person following, as well as the Son of Man himself, and the people of God.

"Lift up the Cross positively": so that different energies, other relationships, unpredictable situations, which cause us to shift our gaze and activities, may arise.

Not in view of some just retribution, but for the irreducible core of every believer (or non-believer) and of any issue.

Hence the need not to alienate oneself from the Gospels, for the fulfilment of self, a living testimony, and the solution of problems - crossed from 'within'.

In short, we can announce Jesus' proposal, criteria, and Presence itself... in facts and in the integrity of life - not who knows when after death (Mk 8:38-9:1).

Other definitiveness.

To internalise and live the message:

What kind of call do you hear resonating in you?

Starting from the centre

6. How should we concretely configure this path of ascent and purification? How must love be lived, so that its human and divine promise is fully realised? A first important indication can be found in the Song of Songs, one of the books of the Old Testament well known to the mystics. According to the interpretation prevalent today, the poems contained in this book are originally love songs, perhaps intended for an Israelite wedding feast, in which they were to extol conjugal love. In this context, it is very instructive that, throughout the book, we find two different words for 'love'. First there is the word 'dodim' - a plural expressing love that is still insecure, in a situation of indeterminate search. This word is then replaced by the word " ahabà ", which in the Greek translation of the Old Testament is rendered with the similar-sounding term " agape ", which, as we have seen, became the characteristic expression for the biblical conception of love. In opposition to the indeterminate and still searching love, this word expresses the experience of love that now truly becomes a discovery of the other, overcoming the selfish character that was previously clearly dominant. Love now becomes care of the other and for the other. It no longer seeks self, immersion in the intoxication of happiness; instead, it seeks the good of the beloved: it becomes renunciation, it is ready for sacrifice, indeed it seeks it.

It is part of love's development towards higher levels, towards its intimate purifications, that it now seeks definitiveness, and this in a twofold sense: in the sense of exclusivity - 'only this one person' - and in the sense of 'forever'. Love encompasses the totality of existence in all its dimensions, including that of time. It could not be otherwise, because its promise aims at the definitive: love aims at eternity. Yes, love is "ecstasy", but ecstasy not in the sense of a moment of intoxication, but ecstasy as a journey, as a permanent exodus from the ego closed within itself towards its liberation in the gift of self, and precisely in this way towards the rediscovery of self, indeed towards the discovery of God: "Whoever seeks to save his life will lose it, whoever loses it will save it" (Lk 17:33), says Jesus - a statement of his that is found in the Gospels in different variants (cf. Mt 10:39; 16:25; Mk 8:35; Lk 9:24; Jn 12:25). Jesus thereby describes his personal path, which through the cross leads him to resurrection: the path of the grain of wheat that falls into the earth and dies and thus bears much fruit. Starting from the centre of his personal sacrifice and the love that reaches its fulfilment in it, he also describes with these words the essence of love and of human existence in general.

[Pope Benedict, Deus Caritas est].

From Son of David to Son of Man

The Church is Catholic because Christ embraces all humanity in his mission of salvation. While Jesus' mission in his earthly life was limited to the Jewish people, "to the lost sheep of the house of Israel" (Mt 15:24), it was nevertheless oriented from the beginning to bring the light of the Gospel to all peoples and to bring all nations into the Kingdom of God. Confronted with the faith of the Centurion in Capernaum, Jesus exclaims: "Now I tell you that many will come from the east and the west and sit down at table with Abraham, Isaac and Jacob in the kingdom of heaven" (Mt 8:11). This universalistic perspective emerges, among other things, from the presentation Jesus made of himself not only as "Son of David", but as "son of man" (Mk 10:33), as we also heard in the Gospel passage just proclaimed. The title "Son of Man", in the language of the Jewish apocalyptic literature inspired by the vision of history in the Book of the Prophet Daniel (cf. 7:13-14), recalls the person who comes "with the clouds of heaven" (v. 13) and is an image that heralds an entirely new kingdom, a kingdom supported not by human powers, but by the true power that comes from God. Jesus uses this rich and complex expression and refers it to Himself to manifest the true character of His messianism, as a mission destined for the whole man and every man, overcoming all ethnic, national and religious particularism. And it is precisely in following Jesus, in allowing oneself to be drawn into his humanity and thus into communion with God, that one enters into this new kingdom, which the Church announces and anticipates, and which overcomes fragmentation and dispersion.

[Pope Benedict, address to the Consistory 24 November 2012].