16. It is providential that the Second Synod for Africa took place soon after the one dedicated to the word of God in the life and mission of the Church. That Synod recalled the pressing duty of each disciple to understand Christ who calls us by his word. Through this word, we, the faithful, learn to listen to Christ and to let ourselves be guided by the Holy Spirit, who reveals to us the meaning of all things (cf. Jn 16:13). In fact, the “reading and meditation of the word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace”.[19] As that Synod reminded us, “to become his brothers and his sisters, one must be like ‘those who hear the word of God and put it into practice’ (Lk 8:21). Authentic hearing is obeying and acting. It means making justice and love blossom in life. It is offering, in life and in society, a witness like the call of the prophets, which continuously united the word of God and life, faith and rectitude, worship and social commitment.”[20] Listening to and meditating upon the word of God means letting it penetrate and shape our lives so as to reconcile us with God, allowing God to lead us towards reconciliation with our neighbour: a necessary path for building a community of individuals and peoples. On our faces and in our lives, may the word of God truly take flesh!

[Pope Benedict, Africae munus]

The Church has consistently recognised Mary as holy and immune from any sin or moral imperfection. The Council of Trent expresses this conviction by stating that no one "can avoid, in his whole life, every sin, even venial, except by virtue of a special privilege, as the Church holds with regard to the Blessed Virgin" (DS 1573). The possibility of sin does not even spare the Christian transformed and renewed by grace. This in fact does not preserve from all sin for life, unless, as the Tridentine Council states, a special privilege ensures such immunity from sin. This is what happened in Mary.

The Tridentine Council did not wish to define this privilege, it did, however, state that the Church strongly affirms it: 'Tenet', that is, it firmly believes it. This is a choice that, far from relegating this truth among pious beliefs or devotional opinions, confirms its character as solid doctrine, well present in the faith of the People of God. Moreover, this conviction is based on the grace attributed to Mary by the angel at the Annunciation. Calling her "full of grace", kecharitoméne, the angel recognises in her the woman endowed with a permanent perfection and fullness of holiness, without a shadow of guilt, or moral or spiritual imperfection.

Some early Church Fathers, not yet convinced of her perfect holiness, attributed moral imperfections or defects to Mary. Some recent authors have also adopted this position. But the Gospel texts cited to justify these views in no way allow the attribution of a sin, or even a moral imperfection, to the Mother of the Redeemer.

Jesus' reply to his mother at the age of 12: "Why did you seek me? Did you not know that I must be about my Father's business?" (Lk 2:49), has sometimes been interpreted as a veiled rebuke. Instead, a careful reading of the episode makes it clear that Jesus did not rebuke his mother and Joseph for looking for him, since they were responsible for watching over him.

Meeting Jesus after a painful search, Mary merely asks him the "why" of his behaviour: "Son, why have you done this to us?" (Lk 2:48). And Jesus answers with another "why", refraining from any reproach and referring to the mystery of his own divine filiation.

Not even the words spoken at Cana: "What have I to do with you, O woman? My hour has not yet come' (John 2:4), can be interpreted as a reproach. Faced with the probable discomfort that the lack of wine would have caused the couple, Mary turned to Jesus with simplicity, entrusting him with the problem. Jesus, although aware that he is the Messiah bound to obey only the Father's will, accedes to his Mother's implicit request. Above all, he responds to the Virgin's faith and thus begins the miracles, manifesting his glory.

Some have then interpreted in a negative sense the declaration made by Jesus when, at the beginning of his public life, Mary and relatives ask to see him. Referring to Jesus' reply to those who told him: "Your mother and your brothers are outside and wish to see you", the evangelist Luke offers us the key to understanding the story, which must be understood starting from Mary's intimate dispositions, quite different from those of the "brothers" (cf. Jn 7:5 ). Jesus replied: "My mother and my brothers are those who hear the Word of God and put it into practice" ( Lk 8, 21 ). In the story of the Annunciation, Luke showed how Mary was the model of listening to the Word of God and of generous docility. Interpreted from this perspective, the episode offers a great eulogy of Mary, who fulfilled the divine plan perfectly in her own life. Jesus' words, while opposing the brothers' attempt, extol Mary's faithfulness to God's will and the greatness of her motherhood, which she experienced not only physically but also spiritually.

In weaving this indirect praise, Jesus uses a particular method: he highlights the nobility of Mary's behaviour, in the light of more general statements, and better shows the Virgin's solidarity and closeness to humanity on the difficult path to holiness.

Lastly, the words: "Blessed rather are those who hear the word of God and keep it!" ( Lk 11, 28 ), pronounced by Jesus in response to the woman who declared his Mother blessed, far from casting doubt on Mary's personal perfection, emphasise her faithful fulfilment of the Word of God: this is how the Church has understood them, inserting this expression in the liturgical celebrations in honour of Mary.The Gospel text, in fact, suggests that with this statement Jesus wished to reveal precisely in intimate union with God, and in perfect adherence to the divine Word, the highest motive for his Mother's beatitude.

The special privilege granted by God to the 'all holy one' leads us to admire the wonders worked by grace in her life. It also reminds us that Mary was always and wholly the Lord's, and that no imperfection broke the perfect harmony between her and God.

Her earthly life, therefore, is characterised by the constant and sublime development of faith, hope and charity. For this reason, Mary is for believers the luminous sign of divine mercy and the sure guide to the lofty heights of evangelical perfection and holiness.

[Pope John Paul II, General Audience 19 June 1996]

The Word of God is not "a comic book" to be read, but a teaching to be listened to with the heart and put into practice in daily life. A commitment accessible to all, because although "we have made it a little difficult", the Christian life is "simple, simple": in fact, "listening to the word of God and putting it into practice" are the only two "conditions" set by Jesus for those who want to follow him.

This is in synthesis, for Pope Francis, the meaning of the readings proposed by the liturgy [...]. Celebrating Mass at Santa Marta, the Pontiff dwelt in particular on the Gospel passage [...] which tells of Jesus' mother and brothers who are unable "to approach him because of the crowd". Starting from the observation that he spent most of his time 'on the road, with the people', the bishop of Rome noted how among the many who followed him there were people who felt 'in him a new authority, a new way of speaking', they felt 'the power of salvation' he offered. "It was the Holy Spirit," he commented, "who touched their hearts because of this".

But, the Pope noted, mixed in among the crowd were also people who followed Jesus with ulterior motives. Some 'out of convenience', others perhaps out of a 'desire to be more good'. A bit 'like us', he said, bringing the speech up to date, who 'many times we go to Jesus because we need something and then we forget him there, alone'. A story that repeats itself, since even then Jesus sometimes rebuked those who followed him. This is what happens, for example, after the multiplication of the loaves, when he says to the people: 'You come to me not to hear the word of God, but because the other day I gave you something to eat'; or with the ten lepers, of whom only one returned to thank him, while 'the other nine were happy with their health and forgot about Jesus'.

Despite everything, the Pope said, "Jesus continued to speak to the people" and to love them, to the point of calling "that immense crowd 'my mother and my brothers'". Jesus' family members are therefore "those who listen to the word of God" and "put it into practice". This,' he noted, 'is the Christian life: nothing more. Simple, uncomplicated. Perhaps we have made it a little difficult, with so many explanations that no one understands, but the Christian life is like this: listening to the word of God and practising it. That is why we prayed in the psalm: 'Guide me Lord on the path of your commands', of your word, of your commandments, to practise'.

Hence the invitation to "listen to the word, truly, in the Bible, in the Gospel", meditating on the Scriptures in order to put their contents into practice in daily life. But, the Pontiff clarified, if we scrutinise the Gospel superficially, then "this is not listening to the word of God: this is reading the word of God, as one might read a comic strip". While listening to the word of God "is reading" and asking oneself: "But what is this saying to my heart? What is God saying to me with this word?". Only in this way does "our life change". And this happens 'every time we open the Gospel and read a passage and ask ourselves: "With this God is speaking to me, is he saying something to me? And if he says something, what does he say to me?"'.

This means "listening to the word of God, hearing it with our ears and listening to it with our heart, opening our heart to the word of God". In contrast, "Jesus' enemies listened to Jesus' word but were close to him to try to find fault, to make him slip" and make him lose "authority. But never did they ask themselves: 'What does God say for me in this word?'".

Moreover, the Pontiff added, "God does not speak only to everyone, but he speaks to each one of us. The Gospel was written for each one of us. And when I take the Bible, take the Gospel and read, I must ask myself what the Lord is saying to me". After all, 'this is what Jesus says his true kinsmen, his true brothers, do: listen to the word of God from the heart. And then, he says, 'they put it into practice'".

Of course, Francis acknowledged, 'it is easier to live quietly without worrying about the demands of God's word'. But 'the Father has also done this work for us'. Indeed, the commandments are precisely 'a way of putting into practice' the word of the Lord. And the same applies to the beatitudes. In that passage from Matthew's Gospel, the Pope observed, "there are all the things that we must do, to put God's word into practice". Finally, 'there are the works of mercy', also mentioned in Matthew's Gospel, in chapter 25. In short, these are examples "of what Jesus wants when he asks us to 'put into practice' the word".

In conclusion, the Pontiff summed up his reflection by recalling that 'many people followed Jesus': some 'for the novelty', others 'because they needed to hear a good word'; but in reality there were not many who then actually put 'the word of God into practice'. Yet 'the Lord did his work, because he is merciful and forgives all, he calls everyone back, he waits for everyone, because he is patient'.

Even today, the Pope emphasised, 'many people go to church to hear the word of God, but perhaps they do not understand the preacher when he preaches a little difficult, or do not want to understand. Because this too is true: our heart many times does not want to understand'. But Jesus continues to welcome everyone, "even those who go to hear the word of God and then betray him", like Judas who calls him "friend". The Lord, Francis reiterated, "always sows his word" and in return "asks only for an open heart to hear it and good will to put it into practice. For this reason then, let today's prayer be that of the psalm: "Guide me Lord on the path of your commands", that is, on the path of your word, and that I may learn with your guidance to put it into practice".

[Pope Francis, homily s. Martha, 23 September 2014; https://messadelpapa.com/omelia-del-21-novembre-2018-vangelo-e-parola-del-giorno/]

Jesus formed a new family, no longer based on natural ties, but on faith in him, on his love which welcomes us and unites us to each other, in the Holy Spirit. All those who welcome Jesus’ word are children of God and brothers and sisters among themselves. Welcoming the word of Jesus makes us brothers and sisters, makes us Jesus’ family. Speaking ill of others, destroying others’ reputations, makes us the devil’s family.

Jesus’ response was not a lack of respect for his mother and his brethren. Rather, for Mary it is the greatest recognition, precisely because she herself is the perfect disciple who completely obeyed God’s will.

[Pope Francis, Angelus 10 June 2018]

(Lk 8:16-18)

There is light and Light. There is pump that shines artificially, and substantial sumptuousness of Life. 

One of the differences between sectarianism and the proposal of the Faith is that the teaching of the Risen One is not a mystery accessible only to initiates, or mannerists and strong.

Nothing to do with long disciplines of the arcane, which usually direct the thought and weigh the candidate’s voluntarism.

Understanding and assimilation of the Word of God that calls in first person introduce a fundamental, extreme and regenerating energy. Able to create new life and give a not bland meaning to our story.

In the Relationship of Faith, Listening and interiorization make unceasing, intimate appeal [in tune with our profound identity-essence and vocation].

Perception and exodus of the soul free us from leverage of short external, conditioning thoughts. They transmit a sort of immediate and vital possession of things, an energetic cognition that guides to realization; anticipating and attracting future.

When the Gospel remains confined within circles, it doesn’t make the whole community shine, it does not communicate with real life; while it would like to give and gladden it, in friendship with our character and eternal side that develops.

Since childhood it seemed to us that Word and customs were one: a sort of active Logos, fused with any manifestation of religiosity - especially in the West.

It seemed spontaneous, safe, unquestionable, to grow in an atmosphere of unity of thought... until we perhaps discovered that certain customs and fashions fear the Light.

In fact, today we realise that even self-styled alternative thinking, if too big, schematic and disembodied, avoids confronting the "low".

Indeed, it willingly confines itself to élite clubs in their own; disconnected from the harsh reality considered vile, unrefined [unsophisticated], that it’s not worth sifting in itself.

But the Gifts that God bestows do not bear to be delimited by a «vessel» (v.16), nor ‘measured’ by any «bushel» (Mt 5:15; Mk 4:21), or put in a hole, hidden: they only serve to build and illuminate.

Heaven’s treasures are to be bestowed, transmitted, communicated, not withheld; otherwise a swampy mediocrity [as «under a bed»: v.16] is unleashed, which neither instructs nor makes one radiant.

So beware of prejudice (v.18): Listening is not neutral action.

In short (v.18): whoever is updated, confronts himself, is interested and makes a contribution, sees his own human and spiritual wealth grow and flourish.

No one will be surprised that backward or fashionable, stagnant situations suffer further downturns and finally perish, leaving no regrets.

Rather, we learn to observe ourselves, relationships, situations, without prejudice; leaving in background the ‘filters’, the ‘measurements’.

We will recognize in ourselves the most authentic resources, and the spontaneous echo of the divine Word.

We’ll turn on the unseen, the unique and immense, personal side; our singular and plural beauty.

[Monday 25th wk. in O.T.  September 22, 2025]

Circles, prejudices and moggies, or the Light of ch'i

(Lk 8:16-18)

There is light and Light. There is pomp that shines artificially, and substantial sumptuousness of Life. 

One of the differences between sectarianism and the proposition of Faith is that the teaching of the Risen One is not a mystery accessible only to initiates, or mannerists and strongmen.

It has nothing to do with lengthy disciplines of the arcane, which normally direct thought and weigh the candidate's voluntarism.

In his commentary on the Tao Tê Ching (ii), Master Ho-shang Kung states that 'The original ch'i gives life to all creatures and does not take possession of them': it does not go backwards, it does not bestow the ancient, retrogressive and fixed order, it does not run for cover; rather, it gives a charge - not partial, but vital and enlightening.

Understanding and assimilating the Word of God that calls in the first person injects a fundamental, extreme and regenerating energy. Capable of creating new life and imparting a sense that is not bland and cowardly to our affairs.

In the Relationship of Faith, Listening and internalisation make an incessant, intimate appeal; in tune with our deep identity-essence and personal vocation.

Perception and following of the soul free us from the influence of short, external, conditioning thoughts.

They convey a kind of immediate and vital possession of things, an energetic cognition that leads to realisation; anticipating and attracting future.

When the gospel remains confined within circles, it does not make the whole community shine, it does not communicate with real life; whereas it would like to give it and gladden it, in the friendship with our character and eternal side it develops.

Ever since we were children, it seemed to us that Word and custom were one and the same: a kind of active Logos, fused with any manifestations of religiosity - especially in the West.

It seemed spontaneous, safe, unquestionable, growing up in an atmosphere of unity of thought... until we perhaps discovered that some customs and fashions fear the Light.

Today, in fact, we realise that even self-styled alternative thinking, if it is too grand, schematic and disembodied, avoids confronting the 'low'.

On the contrary, it willingly confines itself to elite clubs of its own; disconnected from the crude reality - considered vile, unrefined [unsophisticated]. Which is not worth sifting through in itself.

But the Gifts that God bestows do not bear being delimited by a "vase" (v.16), nor 'measured' by any "bushel" (Mt 5:15; Mk 4:21), or put in a hole, concealed: they serve only to edify and illuminate.

Heaven's treasures are to be bestowed, transmitted, communicated, not withheld; otherwise a swampy mediocrity [from "under a bed": v.16] is unleashed, which neither instructs nor enlightens.

So beware of prejudices (v.18): listening is not neutral action.

Popular expectations of the Messiah, victor, avenger, self-sufficient... prevented people from understanding the Announcement of the Kingdom and of the Father who loves luxuriant life.

The ancient idea of an established King has perhaps inclined us to consider the Face of the Eternal in the Crucified One as a parenthesis, soon to be overcome by the triumph and the settlement [of the Church, implanted and visible].

Conversely, the Son's wounds of love describe in fullness a different constant figure; outstretched - thus paradoxical - but profound.

In this way, everyone has their own affective aptitude and skills, all to be explored and put into play without limits... so that they may be shared, made sapiential and propulsive.

As Pope Francis declared:

"The inability of experts to see the signs of the times is due to the fact that they are closed in their system; they know what can and cannot be done, and they stay safe there. Let us ask ourselves: am I only open to my own things and my own ideas, or am I open to the God of surprises?"

A great Roman parish priest used to tell me that one of the things that had struck him in his travels in the US was seeing too many Catholic citadels on hilltops, clearly visible to the eye but just as obviously equipped with everything - therefore detached, able to fend for themselves, closed to the real urban life of today.

A diametrically opposed approach to that of evangelical community realities, less conspicuous [without the pretension of attracting by external beauty] inasmuch as they are blended into the fabric of the city; for this reason capable of shedding light on the implications of the daily life of people in search of a personal and real relationship with God the Father.

In short (v.18): anyone who updates, confronts, takes an interest and makes a contribution, sees his or her human and spiritual wealth grow and flourish.

This is - at best - by remaining true to oneself and avoiding being overwhelmed by the routine of fixed-homologised thinking and the travails of the counter-exodus.

No one will be surprised that the situations of cultural rearguard, or stagnant - drained, exhausted, grey and boring; or à la page and glitzy but confusing - suffer further downturns and finally perish without leaving regrets.

In spite of their artificial [useless] showiness, they will remain dependent on what is valued already. And they will increasingly seek external approval in vain.

Let us rather learn to observe ourselves, relationships, situations, without prejudice; leaving 'filters', 'measurements', in the background.

We will recognise in ourselves the most authentic resources, and the spontaneous echo of the divine Word.

We’ll turn on the unseen, the unique and immense, personal side; our singular and plural beauty.

To internalise and live the message:

How do you propose to ignite your eternal side, and your singular and plural beauty?

Lumen Fidei

1. The light of faith: with this expression, the tradition of the Church has indicated the great gift brought by Jesus, who, in the Gospel of John, presents himself as follows: "I have come into the world as light, so that whoever believes in me should not remain in darkness" (John 12:46). St Paul also expresses himself in these terms: "And God, who said, 'Let light shine out of darkness', shines in our hearts" (2 Cor 4:6). In the pagan world, hungry for light, the worship of the Sun god, Sol invictus, had developed. Although the sun was reborn every day, it was well understood that it was incapable of radiating its light over the whole of man's existence. For the sun does not illuminate all reality, its ray is incapable of reaching as far as the shadow of death, where the human eye closes to its light. 'Because of his faith in the sun,' says Saint Justin Martyr, 'no one has ever been ready to die. Aware of the great horizon that faith opened to them, Christians called Christ the true sun, "whose rays give life". To Martha, who weeps for the death of her brother Lazarus, Jesus says: "Did I not tell you that if you believe, you will see the glory of God?" (Jn 11:40). Whoever believes, sees; sees with a light that illuminates the whole way, because it comes to us from the risen Christ, the morning star that does not set.

An illusory light?

2. Yet in speaking of this light of faith, we can hear the objection of so many of our contemporaries. In modern times, it was thought that such a light might suffice for ancient societies, but was of no use for the new times, for the man who had become an adult, proud of his reason, eager to explore the future in a new way. In this sense, faith appeared as an illusory light, preventing man from cultivating the audacity of knowledge. The young Nietzsche invited his sister Elisabeth to take risks, to tread "new paths..., in the uncertainty of autonomous progress". And he added: 'At this point the paths of humanity separate: if you want to achieve peace of soul and happiness, then have faith, but if you want to be a disciple of truth, then investigate'. Belief is opposed to seeking. From here, Nietzsche would develop his criticism of Christianity for diminishing the scope of human existence, taking novelty and adventure away from life. Faith would then be like an illusion of light that impedes our path as free men towards tomorrow.

3. In this process, faith ended up being associated with darkness. It was thought that it could be preserved, that a space could be found for it to coexist with the light of reason. The space for faith opened up where reason could not illuminate, where man could no longer have certainty. Faith was then understood as a leap into the void that we make for lack of light, driven by a blind feeling; or as a subjective light, perhaps capable of warming the heart, of bringing private consolation, but which cannot offer itself to others as an objective and common light to illuminate the path. Little by little, however, it has become apparent that the light of autonomous reason cannot sufficiently illuminate the future; in the end, it remains in its darkness and leaves man in fear of the unknown. And so man has given up the search for a great light, for a great truth, to be content with small lights that illuminate the brief moment, but are incapable of opening the way. When light is missing, everything becomes confused, it is impossible to distinguish good from evil, the road that leads to the goal from the one that makes us walk in repetitive, directionless circles.

A light to be rediscovered

4. There is therefore an urgent need to recover the character of light proper to faith, because when its flame is extinguished, all other lights also lose their vigour. Indeed, the light of faith possesses a singular character, being capable of illuminating the whole of human existence. For a light to be so powerful, it cannot proceed from ourselves, it must come from a more original source, it must ultimately come from God. Faith is born in the encounter with the living God, who calls us and reveals his love to us, a love that precedes us and on which we can stand firm and build life. Transformed by this love we receive new eyes, we experience that there is a great promise of fullness in it, and a glimpse of the future opens up to us. Faith, which we receive from God as a supernatural gift, appears as a light for the road, a light that directs our path through time. On the one hand, it proceeds from the past, it is the light of a founding memory, that of Jesus' life, where his fully trustworthy love, capable of conquering death, was manifested. At the same time, however, because Christ is risen and draws us beyond death, faith is light that comes from the future, that opens up before us great horizons, and takes us beyond our isolated 'I' towards the breadth of communion. We understand then that faith does not dwell in darkness; that it is a light for our darkness. Dante, in the Divine Comedy, after having confessed his faith before St Peter, describes it as a 'spark, / that expands into flame then lively / and like a star in heaven in me sparkles'. It is precisely of this light of faith that I would like to speak, so that it may grow to illuminate the present until it becomes a star that shows the horizons of our journey, at a time when man is particularly in need of light.

[Lumen Fidei]

At Easter, on the morning of the first day of the week, God said once again: “Let there be light”. The night on the Mount of Olives, the solar eclipse of Jesus’ passion and death, the night of the grave had all passed. Now it is the first day once again – creation is beginning anew. “Let there be light”, says God, “and there was light”: Jesus rises from the grave. Life is stronger than death. Good is stronger than evil. Love is stronger than hate. Truth is stronger than lies. The darkness of the previous days is driven away the moment Jesus rises from the grave and himself becomes God’s pure light. But this applies not only to him, not only to the darkness of those days. With the resurrection of Jesus, light itself is created anew. He draws all of us after him into the new light of the resurrection and he conquers all darkness. He is God’s new day, new for all of us.

But how is this to come about? How does all this affect us so that instead of remaining word it becomes a reality that draws us in? Through the sacrament of baptism and the profession of faith, the Lord has built a bridge across to us, through which the new day reaches us. The Lord says to the newly-baptized: Fiat lux – let there be light. God’s new day – the day of indestructible life, comes also to us. Christ takes you by the hand. From now on you are held by him and walk with him into the light, into real life. For this reason the early Church called baptism photismos – illumination.

Why was this? The darkness that poses a real threat to mankind, after all, is the fact that he can see and investigate tangible material things, but cannot see where the world is going or whence it comes, where our own life is going, what is good and what is evil. The darkness enshrouding God and obscuring values is the real threat to our existence and to the world in general. If God and moral values, the difference between good and evil, remain in darkness, then all other “lights”, that put such incredible technical feats within our reach, are not only progress but also dangers that put us and the world at risk. Today we can illuminate our cities so brightly that the stars of the sky are no longer visible. Is this not an image of the problems caused by our version of enlightenment? With regard to material things, our knowledge and our technical accomplishments are legion, but what reaches beyond, the things of God and the question of good, we can no longer identify. Faith, then, which reveals God’s light to us, is the true enlightenment, enabling God’s light to break into our world, opening our eyes to the true light.

[Pope Benedict, Easter Vigil 7 April 2012]

Jesus Christ, the true light that enlightens everyone

1. Called to salvation through faith in Jesus Christ, "the true light that enlightens everyone" (Jn 1:9), people become "light in the Lord" and "children of light" (Eph 5:8), and are made holy by "obedience to the truth" (1 Pet 1:22).

This obedience is not always easy. As a result of that mysterious original sin, committed at the prompting of Satan, the one who is "a liar and the father of lies" (Jn 8:44), man is constantly tempted to turn his gaze away from the living and true God in order to direct it towards idols (cf. 1 Thes 1:9), exchanging "the truth about God for a lie" (Rom 1:25). Man's capacity to know the truth is also darkened, and his will to submit to it is weakened. Thus, giving himself over to relativism and scepticism (cf. Jn 18:38), he goes off in search of an illusory freedom apart from truth itself.

But no darkness of error or of sin can totally take away from man the light of God the Creator. In the depths of his heart there always remains a yearning for absolute truth and a thirst to attain full knowledge of it. This is eloquently proved by man's tireless search for knowledge in all fields. It is proved even more by his search for the meaning of life. The development of science and technology, this splendid testimony of the human capacity for understanding and for perseverance, does not free humanity from the obligation to ask the ultimate religious questions. Rather, it spurs us on to face the most painful and decisive of struggles, those of the heart and of the moral conscience.

2. No one can escape from the fundamental questions: What must I do? How do I distinguish good from evil? The answer is only possible thanks to the splendour of the truth which shines forth deep within the human spirit, as the Psalmist bears witness: "There are many who say: 'O that we might see some good! Let the light of your face shine on us, O Lord' " (Ps 4:6).

The light of God's face shines in all its beauty on the countenance of Jesus Christ, "the image of the invisible God" (Col 1:15), the "reflection of God's glory" (Heb 1:3), "full of grace and truth" (Jn 1:14). Christ is "the way, and the truth, and the life" (Jn 14:6). Consequently the decisive answer to every one of man's questions, his religious and moral questions in particular, is given by Jesus Christ, or rather is Jesus Christ himself, as the Second Vatican Council recalls: "In fact,it is only in the mystery of the Word incarnate that light is shed on the mystery of man. For Adam, the first man, was a figure of the future man, namely, of Christ the Lord. It is Christ, the last Adam, who fully discloses man to himself and unfolds his noble calling by revealing the mystery of the Father and the Father's love".

Jesus Christ, the "light of the nations", shines upon the face of his Church, which he sends forth to the whole world to proclaim the Gospel to every creature (cf. Mk 16:15). Hence the Church, as the People of God among the nations, while attentive to the new challenges of history and to mankind's efforts to discover the meaning of life, offers to everyone the answer which comes from the truth about Jesus Christ and his Gospel. The Church remains deeply conscious of her "duty in every age of examining the signs of the times and interpreting them in the light of the Gospel, so that she can offer in a manner appropriate to each generation replies to the continual human questionings on the meaning of this life and the life to come and on how they are related".

[Pope John Paul II, Veritatis Splendor]

Jesus uses the metaphors of salt and light, and his words are directed to the disciples of every age, therefore also to us.

Jesus invites us to be a reflection of his light, by witnessing with good works. He says: “Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven” (v. 16). These words emphasize that we are recognizable as true disciples of the One who is the Light of the World, not in words, but by our works. Indeed, it is above all our behaviour that — good or bad — leaves a mark on others. Therefore, we have a duty and a responsibility towards the gift received: the light of the faith, which is in us through Christ and the action of the Holy Spirit; and we must not withhold it as if it were our property. Instead we are called to make it shine throughout the world, to offer it to others through good works. How much the world needs the light of the Gospel which transforms, heals and guarantees salvation to those who receive it! We must convey this light through our good works.

The light of our faith, in giving of oneself, does not fade but strengthens. However it can weaken if we do not nourish it with love and with charitable works. In this way the image of light complements that of salt. The Gospel passage, in fact, tells us that, as disciples of Christ, we are also “the salt of the earth” (v. 13). Salt is an ingredient which, while it gives flavour, keeps food from turning and spoiling — in Jesus’ time there were no refrigerators! Thus, Christians’ mission in society is that of giving “flavour” to life with the faith and the love that Christ has given us, and at the same time, keeping away the contaminating seeds of selfishness, envy, slander, and so on. These seeds degrade the fabric of our communities, which should instead shine as places of welcome, solidarity and reconciliation. To fulfil this mission, it is essential that we first free ourselves from the corruptive degeneration of worldly influences contrary to Christ and to the Gospel; and this purification never ends, it must be done continuously; it must be done every day!

Each one of us is called to be light and salt, in the environment of our daily life, persevering in the task of regenerating the human reality in the spirit of the Gospel and in the perspective of the Kingdom of God. May there always be the helpful protection of Mary Most Holy, first disciple of Jesus and model for believers who live their vocation and mission each day in history. May our Mother help us to let ourselves always be purified and enlightened by the Lord, so as to become, in our turn, “salt of the earth” and “light of the world”.

[Pope Francis, Angelus 5 February 2017]

Christian shrewdness: sense of duty and of the fair 'Master'

(Lk 16:1-13)

In «The death of Peregrinus» [De morte Peregrini, 13] the irreverent Lucian of Samosata, polemist of second century - expresses himself as follows towards Christians:

«Their first Legislator persuades them that they are all brothers among themselves, and, as they convert, denying the Greek Gods, they adore that “wise” Crucifix, and live according to his laws. For wich they despise all goods equally and believe them as common and do not care when they have them. Therefore if among them arose a shrewd impostor who knew how to handle them well, immediately he would become rich, mocking these gullible and silly people».

Even more so than private individuals, ecclesial society manages goods for itself that are common, sacred and not exclusive.

But a responsible, community leader [cf. v.14], is accused of taking advantage of his position as administrator of the goods of God and the church.

The Torah, the specific regulations and all the official customs of the ancient East prohibited asking for interest on supplies (or loans) of foodstuffs.

However, under the counter the landowners relied on blackmail. Withholding undue and lavish compensation, on transactions.

Then the "opportunist" puts the right evaluation into play: he recalculates and aligns accountings - renouncing the illicit income he had hoped to enjoy firsthand.

Although used to going head-on in society, the old man finally chooses not to continue stubbornly in scaming of the percentages in addition, which were not due to him.

He seizes the opportunity that presents itself on his way. This is the point that Lk emphasizes. And he promptly decides not to continue to corrupt himself and others: valid option.

He’s therefore praised (v.8) because he realizes another possibility. And he does it with fair ‘cunning’, this time not random.

Spiritual Way has a raw crossroads: to ask oneself whether to start again in the style of accumulation-and-withhold, or to focus on the quality of relationships.

Excellent work of the Faith in ecclesial experience - and threshold of joy - is to transform resources into Life and Relationship.

In short, a spiritualism of sentimental character is not enough. We must heal the budgets and avoid the internal business groups [cf. v.14].

Justice and the universal destination of goods are not mere additions, the meaning of which can be blurred.

Once the truth has been restored, here is a beautiful method to «purify» even the unfair wealth: to use it for the recipients.

Despite mistakes that can be made - we may always impose on ourself a decisive turn.

In short, the fullness of the God’s Kingdom is realized through Encounter, and goods make sense as a possibility of human development (vv.9-13).

Therefore, spiritual guides must be the first witnesses of this social, humanizing and divine function.

They are called upon to dispose of common resources in a way that’s neither cheerful nor carefree, but with a strong sense of responsibility - without any shadow.

[25th Sunday in O.T. (year C),  September 21, 2025]

The right choice, in small and large matters

Lk 16:1-13 (1-15)

Christian astuteness: a sense of duty and of the right 'master'

(Lk 16:1-8)

We ask ourselves: is there another way of life, beyond the habit of asserting oneself in all circumstances? What causes so much friction without end or criteria, even in times of submission? What is the solution for building a common home? And what is the first concrete step for the future?

Luke speaks very clearly, crafting a catechesis probably drawn from a real-life experience that marked the environment of believers.

'Whoever is faithful in a very little thing is faithful also in much; and whoever is dishonest in a very little thing is dishonest also in much' (Luke 16:10).

In "The Death of Peregrine" [De morte Peregrini, 13], the irreverent Lucian of Samosata, a polemicist of the second century, expresses himself thus with regard to Christians:

"Their first Lawgiver persuades them that they are all brothers to one another, and as they convert, renouncing the Greek gods, they worship that wise Crucified One and live according to his laws. For this reason, they despise all possessions equally and believe them to be common, and they do not care about them when they have them. Therefore, if a shrewd impostor arose among them who knew how to handle them well, he would immediately become rich, mocking these gullible and foolish people."

Let us hypothesise the situation, probably referring to a veteran of the Judeo-Christian circle [considered in the Gospels to be that of the 'Pharisees' returning to the assemblies of the early days] (cf. Lk 16:14).

A community leader [cf. v. 14] is accused of profiting from his position as administrator of God's and the church's assets.

The Torah, specific regulations and all the official customs of the ancient East prohibited charging interest on supplies (or loans) of foodstuffs.

But in fact, behind the scenes, landowners resorted to blackmail. They withheld undue and lavish compensation on transactions.

The percentage of skimming depended on the ability to scrutinise needs and raise interest rates - even on wheat, oil and staple foods.

Even the church coordinator had allowed himself to be seduced by the prevailing malpractice, for easy gain (on the hunger of the people).

Having turned a deaf ear for a long time, the scandal emerges (among leaders and groups that boast the name Christian!).

The prominent man was cornered for a transparent account.

Then the 'caught' man chose to recalculate and align the accounts - renouncing the illicit income he had hoped to enjoy for himself.

Everything should have been made available to the faithful and for the common good, without any shady dealings (unchecked, as usual).

Although accustomed to holding his head high in society, the man finally chooses not to stubbornly continue with the incurable deception of additional quotas that were not his due.

God's treasures are to be shared, without private surcharges - so he avoids grasping at straws, pirouetting, seeking the support of accomplices or consortia [cf. v.14] and groups of cronies.

He seizes the opportunity that presents itself on his path. This is the point that Luke emphasises. And he promptly decides not to continue corrupting himself and others: a valid option.

Things are obvious, and he does not offer the kind of explanations - as unfortunately happens - that perpetuate and degenerate the situation.

He is therefore praised (v. 8) because instead of returning to feed himself and his entourage... he realises there is another possibility.

There is an Elsewhere to be perceived here; with far-sighted inner tension and fair 'shrewdness', this time not random.

The spiritual path has a stark crossroads: to ask oneself whether to start again in the style of accumulation and retention, or to focus on the quality of relationships.

No more intimidation such as: 'You don't know who I am'; 'You don't know who and how many we are' - and attempts clinging to self-interest.

No more tricks to hide and destructive subterfuges for cheerful administrative management: better to disfigure oneself personally than to be an active and silent accomplice of another 'god' (the one who gives orders contrary to the Father's advice).

An excellent work of Faith in the ecclesial experience – and the threshold of joy – is to transform resources into Life and Relationship.

This is our Guide for tomorrow and for happiness, always.

Justice and the universal destination of goods are not simple additions to devout behaviour, the meaning of which can be blurred - even where community assets are the preserve of those who have their hands and feet everywhere: cliques with good manners and bad habits.

There is another fruitfulness and functionality to the easy profits of old: not those of the liberal economy and private property, but of free Friendship, which does not hold back - the ability to recreate balance where there is none; to cultivate equality and transparency, happiness and widespread life.Sentimental spiritualism is not enough. We need to balance the books.

Once the truth has been re-established, without looking to any leading actors, 'playmates' or pressure groups, here is a good way to 'purify' even unequal wealth: use it for its intended recipients.

It is the only fair assessment, which destroys malpractice and the very strange competition between poor people without dowries and with their heads down, who seem destined only to fry.

We are called upon to use 'our' energies and resources to expand everyone's existence, instead of continuing to fight and squabble to show who is in charge.

This is - despite the mistakes that may be made - the decisive turning point for a beautiful life.

In short, the fullness of the Kingdom of God is realised through encounter, and goods have meaning as possibilities for human development (cf. vv. 9-13).

In the encyclical Fratelli Tutti, we read in no. 120:

'Christian tradition has never recognised the right to private property as absolute or untouchable, and has emphasised the social function of any form of private property. The principle of the common use of goods created for all is the first principle of the entire ethical-social order; it is a natural, original and priority right. All other rights to goods necessary for the integral fulfilment of persons, including private property and any other, must therefore not hinder, but rather facilitate, its realisation [...] The right to private property can only be considered a secondary natural right, derived from the principle of the universal destination of created goods, and this has very concrete consequences that must be reflected in the functioning of society. However, it often happens that secondary rights take precedence over primary and original rights, depriving them of practical relevance.

This basic right knows no boundaries, and the same applies to the functioning of ecclesial society - neither co-opted nor occult.

Even more so than private individuals, it must be accountable without tricks: it manages assets that are common, varied, sacred and non-exclusive.

Church leaders are the first to be called upon to overcome the unilateral nature of their role and resources, which should not be managed as if they were selective property or reserved clubs.

Therefore, spiritual leaders must be the first witnesses of this social, humanising and divine function.

They are called upon to dispose of resources in a way that is not cheerful and carefree, but with a keen sense of responsibility - without any shadow of doubt.

'Renzo gladly embraced this opinion; Lucia approved it; and Agnese, proud of having given it, lifted the poor animals one by one from the stable, gathered their eight legs together as if making a bouquet of flowers, wrapped them and tied them with string, and handed them to Renzo; who, having exchanged words of hope, left through the garden so as not to be seen by the children, who would have run after him shouting: 'The groom! The groom! Thus, crossing the fields or, as they say there, the places, he went along the lanes, trembling, thinking back on his misfortune and ruminating on what he would say to Dr. Azzecca-garbugli. I leave it to the reader to imagine how those poor animals must have fared on their journey, tied up and held by their legs, upside down, in the hands of a man who, agitated by so many passions, accompanied his thoughts, which were tumultuous in his mind, with gestures. Now he stretched out his arm in anger, now he raised it in despair, now he waved it in the air, as if in threat, and in every way he gave them fierce jolts and made those four dangling heads jump; meanwhile, they tried to peck at each other, as too often happens among companions in misfortune. [The Betrothed, chapter 3].

To internalise and live the message:

In your community, is the administration of assets public, regular and transparent, or is it chronically the preserve of individuals and groups without control?

Honest administrators - at various levels - and the common home

Mammona in small and large matters

(Lk 16:9-15)

'Ultimately,' says Jesus, 'you must decide: "You cannot serve both God and mammon" (Lk 16:13). Mammon is a term of Phoenician origin that evokes economic security and success in business; we could say that wealth is the idol to which everything is sacrificed in order to achieve material success, and thus this economic success becomes a person's true god. A fundamental decision is therefore necessary" [Pope Benedict, homily in Velletri, 23 September 2007].

The church leader who was "caught" taking advantage of the community's assets (vv. 1-8) knew how to make grand speeches - perhaps instrumental ones - about the need for solidarity, but he did not live out concrete fraternity.

Here, then, is a catechesis from Luke on fidelity in small and great things: a very timely teaching. Even today, there is no shortage of leaders who make grand proclamations... which are widely heard, but only to give themselves an air of importance.

Providing concrete help and risking one's life - putting one hand on one's conscience and one in one's wallet - unfortunately remains a difficult and rare thing.

Many find nothing better than to turn their heads away and dodge the issue, delegating blame and responsibility to 'the system', to the current crisis, etc. - not without concrete reasons or grounds.

Instead, as Pope Francis' social encyclical emphasises, a more just world is a 'laborious, artisanal' work (FT n.217).

'And I say to you, make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal tents.

He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much.

If then you have not been faithful with the unjust mammon, who will entrust you with the true [wealth]?

And if you have not been faithful with another's [wealth], who will give you your own?" (Lk 16:9-12).

In the evangelist's intention, the particular story alluded to in the preceding verses was intended to serve as a concrete example for his small communities on the use of material goods.

After a mistake that even leaders can make, even unjust wealth can be put to good use for the benefit of all - to create on earth that climate of serene vitality that is indestructible, which is a trait and attribute of the divine condition.

In the authentic Church, the poor - oppressed, degraded, impoverished and made destitute by a competitive society - rediscover esteem, hope and the will to live, with the simple help of brothers and sisters who are equally needy.

In fact, all communities originally arose among the poor. Little by little, the wealthy also began to appear.

It seemed like a great opening to God's future; instead, as time passed, there was a growing insensitivity and closed-heartedness among the new wealthy classes and in the churches.

The entry of the rich - initially well regarded - brought with it many problems over time, including the internal management of collective resources.

Common goods sometimes became the exclusive preserve of leaders who seemed to no longer have clear ideas about the social role of money.

The early Christians understood that faith in the resurrection is incompatible with attachment to the ephemeral. But it was a risky condition.

In this regard, the indirect testimony of Lucian of Samosata (125-192), author of satires against superstition and credulity, which also included Christianity, is significant.

In light-hearted language, he describes in 'The Death of Peregrine' [De morte Peregrini, 13] the impact that faith had on the lives of Christians of his time, and with unconventional firmness:

'Their first lawgiver persuades them that they are all brothers to one another, and as they convert, renouncing the Greek gods, they worship that wise crucified man and live according to his laws. For this reason, they despise all possessions equally and believe them to be common, and they do not care about them when they have them. Therefore, if a shrewd impostor arose among them who knew how to handle them well, he would immediately become rich, mocking these gullible and foolish people."

The liberation from the idols of private property that Jesus proposed stimulated even the most quick-witted and established souls to appreciate the transformation of property in relation to the lives and possibilities of others.

Obviously, in order to introduce this model of sharing and encounter the outside world, the choice had to start close to home: one could not oppress sisters and brothers of the same faith and preach justice to the world.

Emancipation begins in the small circle of one's family, acquaintances and friends; in the small change of internal and daily relationships.

The fact is that God and money give opposite orders. One distracts from the other.

So sooner or later, even those motivated by good intentions can come to despise the Father, the Communion, and the ideals lived out even in summary form, and become attached to trivial shortcuts.

The official religious leaders, all united in defending the lavish earnings secured by the ancient world—which they (greedily) upheld with drawn swords—honoured the Eternal One in signs, but... they gave in to temptation.

Now deprived of both fundamental and detailed choices, the directors laughed behind Jesus' back, plotting secretly and in concert. Even today, unfortunately, they treat him as a naive dreamer (vv. 14-15).

Yet the Master continues to shout himself hoarse, so that we too may enter into his new 'proactive' Economy [as the bishops of South Africa and the recent social encyclical might define it].

An economy of gratuitousness that does not impoverish - for the 'greatest possible wealth' that extinguishes the 'desire to dominate' but makes us 'be together as human beings' (FT n.229).

Here, the small becomes significant. The challenge is open.

To internalise and live the message:

Are you generically supportive or.... fraternal in conquibus?

Have you experienced the gift that does not impoverish, but enriches?

In the ecclesial sphere, have you felt deprived, or vice versa, humanised?