1. Spiritual life needs enlightenment and guidance. This is why Jesus, in founding the Church and sending the Apostles into the world, entrusted them with the task of teaching all the nations, as we read in the Gospel according to Matthew (Mt 28:19-20), but also to "preach the Gospel to the whole creation", as the canonical text of Mark's Gospel says (Mk 16:15). St Paul also speaks of the apostolate as "enlightening everyone" (Eph 3:9).

But this work of the evangelising and teaching Church belongs to the ministry of the Apostles and their successors and, in a different capacity, to all the members of the Church, to continue forever the work of Christ the "one Master" (Mt 23:8), who brought to humanity the fullness of God's revelation. There remains the need for an interior Master, who makes the teaching of Jesus penetrate the spirit and heart of mankind. It is the Holy Spirit, whom Jesus himself calls the "Spirit of truth", and whom he promises as the One who will guide into all truth (cf. Jn 14:17; 16:13). If Jesus said of Himself: "I am the truth" (Jn 14:6), it is this truth of Christ that the Holy Spirit makes known and spreads: "He will not speak of Himself, but will tell all that He has heard . . . he will take of mine and proclaim it to you" (Jn 16:13-14). The Spirit is Light of the soul: "Lumen cordium", as we invoke it in the Pentecost Sequence.

2. The Holy Spirit was Light and inner Master for the Apostles who had to know Christ in depth in order to fulfil their task as his evangelisers. He was and is so for the Church, and, in the Church, for believers of all generations, and especially for theologians and teachers of the Spirit, for catechists and leaders of Christian communities. It has been and is also for all those who, within and outside the visible confines of the Church, wish to follow God's ways with a sincere heart, and through no fault of their own find no one to help them decipher the riddles of the soul and discover the revealed truth. May the Lord grant all our brothers and sisters - millions and indeed billions of men - the grace of recollection and docility to the Holy Spirit in moments that can be decisive in their lives.

For us Christians, the intimate teaching of the Holy Spirit is a joyful certainty, based on Christ's word about the coming of the 'other Paraclete', whom - he said - 'the Father will send in my name. He will teach you all things and bring to your remembrance all that I have spoken to you" (John 14:26). "He will guide you into all truth" (Jn 16:13).

3. As is clear from this text, Jesus does not entrust his word only to the memory of his hearers: this memory will be aided by the Holy Spirit, who will continually revive in the apostles the memory of events and the sense of the mysteries of the Gospel.

In fact, the Holy Spirit guided the Apostles in the transmission of the word and life of Jesus, inspiring both their oral preaching and writings, as well as the writing of the Gospels, as we have seen in the catechesis on the Holy Spirit and Revelation.

But it is still He who gives the readers of Scripture the help to understand the divine meaning included in the text of which He Himself is the inspirer and main author: He alone can make known "the depths of God" (1 Cor 2:10), as they are contained in the sacred text; He who was sent to instruct the disciples on the teachings of their Master (cf. Jn 16:13).

4. Of this intimate teaching of the Holy Spirit the Apostles themselves, the first transmitters of the word of Christ, speak to us. St. John writes: "Now you have the anointing received from the Holy One (Christ) and you are all taught. I have not written to you because you do not know the truth, but because you know it and because no lie comes from the truth" (1 John 2: 20-21). According to the Church Fathers and the majority of modern exegetes, this "anointing" (chrisma) designates the Holy Spirit. Indeed, St John states that those who live according to the Spirit have no need of other teachers: "As for you," he writes, "the anointing you have received from Him abides in you, and you do not need anyone to teach you; but just as His anointing teaches you all things, and is true and does not lie, so stand firm in Him, as He teaches you" (1 John 2: 27).

The Apostle Paul also speaks of an understanding according to the Spirit, which is not the result of human wisdom, but of divine illumination: "The natural man (psychicòs) does not understand the things of the Spirit of God; they are foolishness to him, and he is not able to understand them, because he can judge of them only by the Spirit. The spiritual man (pneumaticòs), on the other hand, judges everything, without being able to be judged by anyone" (1 Cor 2:14-15). 

Therefore Christians, having received the Holy Spirit, Christ's anointing, possess within themselves a source of knowledge of the truth, and the Holy Spirit is the sovereign Master who enlightens and guides them.

5. If they are docile and faithful to his divine teaching, the Holy Spirit preserves them from error, making them victorious in the constant conflict between the "spirit of truth" and the "spirit of error" (cf. 1 Jn 4:6). The spirit of error, which does not recognise Christ (cf. 1 Jn 4:3), is spread by the "false prophets", ever present in the world, even in the midst of the Christian people, with an action that is now uncovered and even clamorous, now insidious and creeping. Like Satan, they too sometimes disguise themselves as "angels of light" (cf. 2 Cor 11:14) and present themselves with apparent charisms of prophetic and apocalyptic inspiration. This was already the case in apostolic times. That is why St John warns: "Do not put faith in every inspiration, but test the inspirations, to see if they really come from God, for many false prophets have appeared in the world" (1 John 4:1). The Holy Spirit, as the Second Vatican Council recalled (cf. Lumen gentium, 12), protects the Christian from error by making him discern what is genuine from what is spurious. On the part of the Christian, it will always take good criteria of discernment regarding the things he hears or reads in matters of religion, Holy Scripture, manifestations of the supernatural, etc. Such criteria are conformity to the Gospel, because the Holy Spirit cannot but "take from Christ"; harmony with the teaching of the Church, founded and sent by Christ to preach its truth; the uprightness of the life of the speaker or writer; the fruits of holiness resulting from what is presented or proposed.

6. The Holy Spirit teaches the Christian the truth as the principle of life. It shows the concrete application of Jesus' words in one's life. It makes one discover the relevance of the Gospel and its value for all human situations. It adapts the understanding of the truth to every circumstance, so that this truth does not remain merely abstract and speculative, and frees the Christian from the dangers of duplicity and hypocrisy.

This is why the Holy Spirit enlightens each one personally, to guide him in his behaviour, showing him the way to follow, opening up at least some glimmer of the Father's plan for his life. This is the great grace of light that St Paul asked for the Colossians: "spiritual intelligence", capable of making them understand the divine will. Indeed, he assured them: "We do not cease to pray for you and to ask that you have a full knowledge of his (God's) will with all wisdom and spiritual intelligence, that you may conduct yourselves in a manner worthy of the Lord, to please him in all things, bearing fruit in every good work . . ." (Col 1:9-10). This grace of light is necessary for all of us, to know God's will for us well and to be able to live our personal vocation fully.

There is never a shortage of problems, which sometimes seem insoluble. But the Holy Spirit comes to the aid of difficulties and enlightens. He can reveal the divine solution, as at the Annunciation for the problem of reconciling motherhood with the desire to preserve virginity. Even when it is not a unique mystery such as that of Mary's intervention in the Incarnation of the Word, it can be said that the Holy Spirit possesses an infinite inventiveness, proper to the divine mind, which knows how to unravel the knots of even the most complex and impenetrable human affairs.

7. All this is granted and worked in the soul by the Holy Spirit through his gifts, thanks to which it is possible to practise good discernment not according to the criteria of human wisdom, which is foolishness before God, but of divine wisdom, which may seem foolishness in the eyes of men (cf. 1 Cor 1:18, 25). In reality, only the Spirit "searches all things, even the depths of God" (1 Cor 2:10-11). And if there is opposition between the spirit of the world and the Spirit of God, Paul reminds Christians: "We have not received the spirit of the world, but the Spirit of God to know all things that God has given us" (1 Cor 2:12). Unlike the "natural man", the "spiritual man" (pneumaticòs) is sincerely open to the Holy Spirit, docile and faithful to his inspirations (cf. 1 Cor 2:14-16). Therefore he habitually has the capacity for right judgement under the guidance of divine wisdom.

8. A sign of real contact with the Holy Spirit in discernment is and always will be adherence to revealed truth as proposed by the Magisterium of the Church. The interior Master does not inspire dissension, disobedience, or even unjustified resistance to the pastors and teachers established by Him in the Church (cf. Acts 20:29). It is the authority of the Church, as the Council says in the constitution Lumen gentium, "not to quench the Spirit, but to examine everything and hold fast to what is good (cf. 1 Thess 5:12, 19-21)" (Lumen gentium, 12). This is the line of ecclesial and pastoral wisdom that also comes from the Holy Spirit.

[Pope John Paul II, General Audience 24 April 1991]

"Times change and we Christians must constantly change". Pope Francis repeated this invitation to change several times during the Mass celebrated on Friday morning, 23 October, in the chapel of Casa Santa Marta. An invitation to act "without fear" and "with freedom", keeping away from tranquilising conformisms and remaining "firm in faith in Jesus" and "in the truth of the Gospel", but moving "continually according to the signs of the times".

The starting point for the reflection was offered to the Pontiff by the readings of this last part of the liturgical year, which propose in particular the letter to the Romans. "We emphasised," he recalled in this regard, "how Paul preaches with such strength, the freedom that we have in Christ". It is, the Pope explained, "a gift, the gift of freedom, of that freedom that saved us from sin, that made us free, children of God like Jesus; that freedom that leads us to call God Father". So Francis added that 'to have this freedom we must open ourselves to the power of the Spirit and understand well what is happening within us and outside us'. And if in the "past days, last week", we had dwelt "on how to distinguish what happens within us: what comes from the good Spirit or what does not come from him", that is, on discerning what "happens within us", in the liturgy of the day the passage from Luke's Gospel (12, 54-59) exhorts us to "look outside", making us "reflect on how we evaluate the things that happen outside of us".

Here then is the need to question ourselves on "how we judge: are we capable of judging?". For the Pope 'we have the capacity' and Paul himself 'tells us that we will judge the world: we Christians will judge the world'. The Apostle Peter also says something similar when he 'calls us a chosen race, a holy priesthood, a nation chosen precisely for holiness'.

In short, the Pontiff clarified, we Christians 'have this freedom to judge what happens outside of us'. But, he warned, 'to judge we must know well what happens outside of us'. And so, Francis asked, "how can we do this, which the Church calls 'knowing the signs of the times'?"

In this regard, the Pope noted that "times change. It is proper Christian wisdom to know these changes, to know the different times and to know the signs of the times. What means one thing and what another'. Of course, the Pope is aware that this 'is not easy. Because we hear so many comments: "I heard that what happened there is this or what happens there is the other; I read this, I was told this...". But, he quickly added, 'I am free, I have to make my own judgement and understand what it all means'. Whereas 'this is a job we don't usually do: we conform, we reassure ourselves with "I've been told; I've heard; people say; I've read...". And so we are quiet". When instead we should ask ourselves: 'What is the truth? What is the message that the Lord wants to give me with that sign of the times?".

As usual, the Pope also offered practical suggestions "to understand the signs of the times". First of all, he said, "silence is necessary: be silent and watch, observe. And then reflect within ourselves. An example: why are there so many wars now? Why has something happened? And to pray'. So 'silence, reflection and prayer. Only in this way can we understand the signs of the times, what Jesus wants to tell us".

And in this sense there are no alibis. Although in fact each of us may be tempted to say: 'But, I didn't study that much.... I didn't go to university or even to secondary school...', Jesus' words leave no room for doubt. For he does not say: 'Look how university students do, look how doctors do, look how intellectuals do...'. On the contrary, he says: "Look at the peasants, the simple: they, in their simplicity, know when the rain comes, how the grass grows; they know how to distinguish the wheat from the weeds". Consequently, 'that simplicity - if it is accompanied by silence, reflection and prayer - will make us understand the signs of the times'. Because, he reiterated, 'times change and we Christians must change continuously. We must change steadfast in our faith in Jesus Christ, steadfast in the truth of the Gospel, but our attitude must continually move according to the signs of the times'.

At the end of his reflection, the Pontiff returned to his initial thoughts. "We are free," he said, "because of the gift of freedom that Jesus Christ has given us. But our work is to examine what is happening within us, to discern our feelings, our thoughts; and to analyse what is happening outside of us, to discern the signs of the times". How? "With silence, with reflection and with prayer," he repeated at the conclusion of his homily.

[Pope Francis, St. Martha, in L'Osservatore Romano 24/10/2015]

He calls to Himself and ‘makes’ the Twelve: big emergency, by small Name

(Mk 3:13-19)

In Christ, the physician of suffering humanity, the things of the soul seem different, and so do relationships.

All this leads his group to a different view of itself, history, world, multitudes (vv.7-9) and problems.

The axis is to be with Him (v.14) that is to form Church in Him. In fact, it is fundamental first to mature, wherever we live.

He who cultivates many cravings projects them; he procures others his own murky influences. This is why reflection is necessary; that critical, which really digs.

It conveys the sense of our getting on the field, and a righteous disposition.

Being with Jesus annihilates infidelities that do not propose simplicity of life and values of the spirit, that distance, building other temples and shrines.

The charge of universality contained in the rooting to values transmitted by dialogue with Him, questions us; in relationships as well as in self-knowledge.

We understand that... stimuli, flections, virtuous principles, gaps, hidden sides, achieved goals and bad-moments are complementary energy aspects.

It seems a paradox, but openness to the multitudes’ needs remains a exquisitely non-external problem.

It’s from themselves and from the already varied community that one looks at the world, knowing how to recover its opposite sides.

It is the Way of the Interior that penetrates the way of the outside.

It is the intimate road that can fight the power of evil that stifles the longings for life and annihilates personalities.

We must first heal what is essential and neighbour.

Of course, who do not accept risk cannot be missionary; the person who isn’t inserted among the poor people do not know their world.

But those who are not ‘made’ free [v.14: «(He) made (the) Twelve»] cannot free (v.15).

Who is not trained can’t educate; he can’t ‘remake history from the beginning’.

The only way to peer far and without borders is to ‘stick to the reason of things’.

Principle that is known in Christ Logos and only if we are not misled by the superficiality of reductions.

Understanding in God the nature of creatures, and conforming us to it, everyone is inspired to transmute and complete, without alienating forcings. 

By exercising a practice of ‘goodness even with themselves too’.

To understand this and approach the sense of their missional Uniqueness, the Son himself must ascend on «’the’ Mount» (v.13), assimilating himself to the Father’s Vision.

None of the apostles was in themselves worthy of the Call.

Most of them have typical names of Judaism, even of the patriarchs time - which indicates a cultural and spiritual extraction rooted more in common religion than in personal Faith; not easy to manage.

Yet made them his ‘intimates, by Name’ - chain that united Heaven with the fate of their healing mission, now without fences.

Announcement of new Light received in Gift: where precisely does not a single shape or a single color appears.

For a contagion that is neither alarmist nor unilateral, but thriving, multifaceted, sometimes "hidden" - and restless, disquieting.

[Friday 2nd wk. in O.T.  January 23, 2026]

He calls to Himself and makes the Twelve: great emergency, by little Name

(Mk 3:13-19)

In Christ, the doctor of suffering humanity, things of the soul seem different, and so do relationships.

All this leads his group to a different view of themselves, history, the world, the multitudes (vv.7-9) and problems.

We have already noted that in the Community of Jesus, any winking at pious retreat is banished, despite the fatigue, the bewilderment and the anxieties.

Thus the theme of both the well-configured Person and the Community remains primary: there is no disregard for particular sensitivities or needs, nor for the ecclesial element - the conviviality of differences.

Here Jesus is placed at the centre of the ideals of the journey in the Spirit.

He is the fulcrum, motive and driving force of a humanity that everywhere calls for answers, neither doctrinal or moralistic, nor reduced or abstract, to the yearning for complete life that it feels pulsing within.

All this in the soul of every person as in the genius of any civilisation.

The axis is to be with Him (v.14), that is, to form the Church in Him.

It is essential to mature first, wherever we live. [There are not very noble motives for wanting to reach everywhere, to run everywhere to make proselytes, and to do so at once].

He who cultivates many lusts, projects them; he procures his own murky influences. We see this also in clamorous contemporary events, manipulating great realities - previously unsuspected.

This is why reflection is necessary; the critical one, which really digs in.

It conveys the sense of our coming into the field, and a right disposition.

Being with Jesus annihilates unfaithfulness that does not propose simplicity of life and values of the spirit, alienating, building other temples and shrines.

The charge of universality contained in the rootedness to values conveyed by dialogue with Him, questions us; in relationships as well as in self-knowledge.

We realise that... stimuli, inflections, virtuous principles, gaps, hidden sides, achievements and "no" moments are complementary energetic aspects.

Says the Tao Tê Ching (LXIII): 'Consider great the small, and much the little'.

Master Ho-shang Kung comments: 'If you want the great, turn to the small. If you want the much, turn to the little. It is the way of spontaneity'.

It sounds like a paradox, but openness to the needs of the multitudes is an exquisitely non-external issue.

It is from oneself and from the already diverse community that one looks at the world, knowing how to recover its opposite sides.

It is the Way of the Interior that interpenetrates the Way of the Exterior.

It is the inner way that can combat the power of evil that stifles the yearnings of life and annihilates personalities.

One must first heal that which is essential and near.

Certainly, he who does not accept the risk cannot be a missionary; he who is not placed among the poor, does not know their world.

But he who is not made free [v.14: "made Twelve"] cannot liberate (v.15). He who is not formed cannot educate; he cannot remake history from the beginning.

The only way then to peer far and wide is to stick to the reason of things.

Principle that is known in Christ Logos, and only if not misled by the superficiality of reductions.

Understanding in God the nature of creatures and conforming to it in an increasing way, all are inspired to transmute and complete themselves, enriching even cultural sclerosis, without alienating forcings.

Exercising a practice of goodness even with oneself.

The Tao Tê Ching (xvi) emphasises:

"To return the mandate is eternity [...] He who knows eternity embraces everything". A passage that invites one to turn to the Scaturigine even after the luxuriance.

And Master Ho-shang Kung comments:

"All creatures wither and fall, but each one, returning to its root, lives even more".

Only from the Source of the multifaceted being gushes forth a life to be saved; exuberant, well-rounded, without neurosis.

So let us ask ourselves: are we a sign of dedication and an outstretched person?

Certainly, but without being a cult, and only after encountering our limit states.

And in doing so, immersing ourselves in a good habit with the Lord, which also imparts wise tolerance to us - from within.

Not to distinguish the moment of Vocation from the moment of ministerial sending. But for the reason that the way to Heaven is intertwined with the way of the Person - or we will be busybodies.

To understand this and come closer to the sense of their missional uniqueness, the Son Himself must ascend "the Mount" (v.13), assimilating Himself into the Father's vision.

None of the apostles were per se worthy of the Calling.

Most of them had names typical of Judaism, even from the time of the patriarchs - indicating a cultural and spiritual background rooted more in common religion than personal faith; not easy to handle.

Yet all of them made intimate, by Name - a chain that united Heaven with the destiny of their healing mission, with no more fences. 

Peter was eager to come forward, although he often backtracked - backtracked - to the point of becoming a 'satan' for Jesus [(Mt 16:23; Mk 8:33): in the culture of the ancient East, an official of the great ruler, sent to act as a controller and delator - practically an accuser].

James of Zebedee and John were brothers, ardent fundamentalists, and in a wrathful manner wanted the Master for themselves alone, as well as the first places.

Philip [conditioned perhaps by a Hellenistic background, as his name indicates] at first sight did not seem a very practical fellow, nor quick to grasp the things of God.

Andrew, on the other hand, seemed to do well: an inclusive person.

According to well-known traditional identifications, Bartholomew was perhaps open but perplexed, because the Messiah did not correspond to him much.

Thomas always a little in and a little out.

Matthew - a collaborator, greedy accomplice of the oppressive system, and willingly extorting money from his people [the people ruthlessly condemned him].

Simon - the zealot, the Canaanite - a hothead.

Judas Iscariot a tormented, self-destructive for trusting old spiritual leaders - imbued with nationalist ideology, self-interest, opportunism, power.

Two others (James the younger son of Alphaeus, and Judas Thaddeus) perhaps mere disciples of no great prominence or capacity for initiative.

But the Kingdom is "local and universal" [Fratelli Tutti, nn.142-153], Near and by Name - as the Gospel passage from Mk.

This is the manifold, biting, incomparable, close and precisely personal power that overcomes any possibility of ideal sabotage (due to adverse circumstances).

Power drawn from prayer directed to the Father in Christ - in his Listening (v.13a) - as well as from works of love (v.10).

Power in an equally singular, sensitive, shared symbiosis.

Not for the excellent alone - or even in the time of global emergency there will be no healing work, but only external, accusatory and aimed at propaganda, proselytism.

Here: Announcement and Mission of new Light received in Gift; where precisely not a single form or colour appears.

And the Axis is "being" with Him.

For a contagion that is neither alarmist nor one-sided, monochromatic, but flourishing, multifaceted, sometimes "hidden" - and restless.

To internalise and live the message:

In your experience, what chain has united heaven and earth?

The (accusatory) list and effort of transgressions to be neurotically corrected?

Or a personal Calling, inclusive of your many faces in the soul - a Vocation supported by a Church that became an echo and a free Source of all-round understanding?

The Church was built on the foundation of the Apostles as a community of faith, hope and charity. Through the Apostles, we come to Jesus himself. The Church begins to establish herself when some fishermen of Galilee meet Jesus, allowing themselves to be won over by his gaze, his voice, his warm and strong invitation:  "Follow me, and I will make you become fishers of men" (Mk 1: 17; Mt 4: 19).

At the start of the third millennium, my beloved Predecessor John Paul II invited the Church to contemplate the Face of Christ (cf. Novo Millennio Ineunte, n. 16 ff.). Continuing in the same direction, I would like to show, in the Catechesis that I begin today, how it is precisely the light of that Face that is reflected on the face of the Church (cf. Lumen Gentium, n. 1), notwithstanding the limits and shadows of our fragile and sinful humanity.

After Mary, a pure reflection of the light of Christ, it is from the Apostles, through their word and witness, that we receive the truth of Christ. Their mission is not isolated, however, but is situated within a mystery of communion that involves the entire People of God and is carried out in stages from the Old to the New Covenant.

In this regard, it must be said that the message of Jesus is completely misunderstood if it is separated from the context of the faith and hope of the Chosen People:  like John the Baptist, his direct Precursor, Jesus above all addresses Israel (cf. Mt 15: 24) in order to "gather" it together in the eschatological time that arrived with him. And like that of John, the preaching of Jesus is at the same time a call of grace and a sign of contradiction and of justice for the entire People of God.

And so, from the first moment of his salvific activity, Jesus of Nazareth strives to gather together the People of God. Even if his preaching is always an appeal for personal conversion, in reality he continually aims to build the People of God whom he came to bring together, purify and save.

As a result, therefore, an individualistic interpretation of Christ's proclamation of the Kingdom, specific to liberal theology, is unilateral and without foundation, as a great liberal theologian Adolf von Harnack summed it up in the year 1900 in his lessons on The essence of Christianity:  "The Kingdom of God, insofar as it comes in single individuals, is able to enter their soul and is welcomed by them. The Kingdom of God is the dominion of God, certainly, but it is the dominion of the holy God in individual hearts" (cf. Third Lesson, 100 ff.).

In reality, this individualism of liberal theology is a typically modern accentuation:  in the perspective of biblical tradition and on the horizon of Judaism, where the work of Jesus is situated in all its novelty, it is clear that the entire mission of the Son-made-flesh has a communitarian finality. He truly came to unite dispersed humanity; he truly came to unite the People of God.

An evident sign of the intention of the Nazarene to gather together the community of the Covenant, to demonstrate in it the fulfilment of the promises made to the Fathers who always speak of convocation, unification, unity, is the institution of the Twelve. We heard about this institution of the Twelve in the Gospel reading. I shall read the central passage again:  "And he went up into the hills and called to him those whom he desired; and they came to him. And he appointed twelve to be with him, and to be sent out to preach and have authority to cast out demons. The names of the twelve Apostles are these..." (Mk 3: 13-16; cf. Mt 10: 1-4; Lk 6: 12-16).

On the site of the revelation, "the mount", taking initiative that demonstrates absolute awareness and determination, Jesus establishes the Twelve so that, together with him, they are witnesses and heralds of the coming of the Kingdom of God.

There are no doubts about the historicity of this call, not only because of the antiquity and multiplicity of witnesses, but also for the simple reason that there is also the name of Judas, the Apostle who betrayed him, notwithstanding the difficulties that this presence could have caused the new community.

The number 12, which evidently refers to the 12 tribes of Israel, already reveals the meaning of the prophetic-symbolic action implicit in the new initiative to re-establish the holy people. As the system of the 12 tribes had long since faded out, the hope of Israel awaited their restoration as a sign of the eschatological time (as referred to at the end of the Book of Ezekiel:  37: 15-19; 39: 23-29; 40-48).

In choosing the Twelve, introducing them into a communion of life with himself and involving them in his mission of proclaiming the Kingdom in words and works (cf. Mk 6: 7-13; Mt 10: 5-8; Lk 9: 1-6; 6: 13), Jesus wants to say that the definitive time has arrived in which to constitute the new People of God, the people of the 12 tribes, which now becomes a universal people, his Church.
Appeal for Israel

With their very own existence, the Twelve - called from different backgrounds - become an appeal for all of Israel to convert and allow herself to be gathered into the new covenant, complete and perfect fulfilment of the ancient one. The fact that he entrusted to his Apostles, during the Last Supper and before his Passion, the duty to celebrate his Pasch, demonstrates how Jesus wished to transfer to the entire community, in the person of its heads, the mandate to be a sign and instrument in history of the eschatological gathering begun by him. In a certain sense we can say that the Last Supper itself is the act of foundation of the Church, because he gives himself and thus creates a new community, a community united in communion with himself.

In this light, one understands how the Risen One confers upon them, with the effusion of the Spirit, the power to forgive sins (cf. Jn 20: 23). Thus, the Twelve Apostles are the most evident sign of Jesus' will regarding the existence and mission of his Church, the guarantee that between Christ and the Church there is no opposition:  despite the sins of the people who make up the Church, they are inseparable.

Therefore, a slogan that was popular some years back:  "Jesus yes, Church no", is totally inconceivable with the intention of Christ. This individualistically chosen Jesus is an imaginary Jesus.

We cannot have Jesus without the reality he created and in which he communicates himself. Between the Son of God-made-flesh and his Church there is a profound, unbreakable and mysterious continuity by which Christ is present today in his people. He is always contemporary with us, he is always contemporary with the Church, built on the foundation of the Apostles and alive in the succession of the Apostles. And his very presence in the community, in which he himself is always with us, is the reason for our joy. Yes, Christ is with us, the Kingdom of God is coming.

[Pope Benedict, General Audience 15 March 2006]

1. A priestly, sacramental, prophetic community, the Church was established by Jesus Christ as a structured, hierarchical and ministerial society, in function of the pastoral governance for the formation and continuous growth of the community. The first subjects of this ministerial and pastoral function are the twelve Apostles, chosen by Jesus Christ as the visible foundations of his Church. As the Second Vatican Council says, "Jesus Christ, the eternal Shepherd, built up the holy Church and sent the Apostles as He Himself was sent by the Father (cf. Jn 20:21), and He willed that their successors, that is, the bishops, should be shepherds in His Church until the end of time" (LG 18). This passage from the Dogmatic Constitution on the Church - Lumen Gentium - reminds us first of all of the original and unique position of the Apostles in the institutional framework of the Church. From the Gospel story we know that Jesus called disciples to follow him and from among them he chose twelve (cf. Lk 6:13).

The Gospel narrative lets us know that for Jesus it was a decisive choice, made after a night of prayer (cf. Lk 6:12); a choice made with a sovereign freedom: Mark tells us that Jesus, having ascended the mountain, called to himself "those whom he wanted" (Mk 3:13). The Gospel texts record the names of the individuals called (cf. Mk 3:16-19 et par.): a sign that their importance was perceived and recognised in the early Church.

2. By creating the group of the Twelve, Jesus created the Church, as a visible structured society at the service of the Gospel and the coming of the Kingdom of God. The number twelve referred to the twelve tribes of Israel, and Jesus' use of it reveals his intention to create a new Israel, the new people of God established as the Church. Jesus' creative intention transpires from the same verb used by Mark to describe the institution: 'He made twelve . . . He made the twelve'. "Make" recalls the verb used in the Genesis account about the creation of the world and in Deutero-Isaiah (Is 43:1; 44:2) about the creation of God's people, ancient Israel. The creative will is also expressed in the new names given to Simon (Peter) and James and John (Sons of Thunder), but also to the group or college as a whole. Indeed, Luke writes that Jesus "chose twelve, to whom he gave the name of apostles" (Lk 6:13). The Twelve Apostles thus became a characteristic, distinct and, in some respects, unrepeatable socio-ecclesial reality. In their group emerged the Apostle Peter, about whom Jesus manifested more explicitly his intention to found a new Israel, with the name given to Simon: "stone", on which Jesus wanted to build his Church (cf. Mt 16:18).

3. Jesus' purpose in establishing the Twelve is defined by Mark: "He made twelve of them to be with him, and also to send them out to preach, and that they might have power to cast out demons" (Mk 3:14-15). The first constitutive element of the group of the Twelve is therefore an absolute attachment to Christ: they are people called to "be with him", that is, to follow him, leaving everything behind. The second element is the missionary element, expressed on the model of the mission of Jesus himself, who preached and cast out demons. The mission of the Twelve is a participation in Christ's mission by men closely linked to him as disciples, friends, trustees.

4. In the mission of the Apostles, the evangelist Mark emphasises "the power to cast out demons". It is a power over the power of evil, which in a positive sense means the power to give men the salvation of Christ, the One who casts out the "prince of this world" (John 12, 31). Luke confirms the meaning of this power and the purpose of the institution of the Twelve by quoting the word of Jesus giving the Apostles authority in the Kingdom: "You are the ones who have persevered with me in my trials. And I lay down for you a kingdom as the Father has laid down for me" (Lk 22:28). Also in this statement, perseverance in union with Christ and the authority granted in the kingdom are intimately linked. It is a pastoral authority, as is evident from the text on the mission specifically entrusted to Peter: 'Shepherd my lambs . . . Shepherd my sheep" (John 21: 15-17). Peter personally receives supreme authority in the shepherding mission. This mission is exercised as participation in the authority of the one Shepherd and Master, Christ. The supreme authority entrusted to Peter does not cancel the authority given to the other Apostles in the kingdom. The pastoral mission is shared by the Twelve under the authority of the one universal Shepherd, mandatary and representative of the Good Shepherd, Christ.

5. The specific tasks inherent in the mission entrusted by Jesus Christ to the Twelve are the following: a) mission and power to evangelise all nations, as the three Synoptics clearly attest (cf. Mt 28:18-20; Mk 16:16-18; Lk 24:45-48). Among them, Matthew highlights the relationship established by Jesus himself between his messianic power and the mandate he gave to the Apostles: "All power in heaven and on earth has been given to me. Go therefore and make disciples of all nations" (Mt 28:18). The Apostles will be able and must carry out their mission by the power of Christ manifested in them. b) mission and power to baptise (Mt 28:19), as the fulfilment of Christ's mandate, with a baptism in the name of the Most Holy Trinity (Ibid), which will be the first baptism in the name of the Most Holy Trinity (Ibid). Trinity (Ibid), which, being linked to the paschal mystery of Christ, in the Acts of the Apostles is also considered as baptism in the name of Jesus (cf. Acts 2:38; 8:16). c) mission and power to celebrate the Eucharist: "Do this in memory of me" (Lk 22:19; 1 Cor 11:24-25). The commission to redo what Jesus accomplished at the Last Supper, with the consecration of the bread and wine, implies a power of the highest level; to say in the name of Christ: "This is my body", "this is my blood", is almost an identification with Christ in the sacramental act. d) mission and power to forgive sins (Jn 20:22-23). It is a participation of the Apostles in the power of the Son of Man to forgive sins on earth (cf. Mk 2:10): that power which in Jesus' public life had caused the astonishment of the crowd, of which the evangelist Matthew tells us that they "gave glory to God who had given such power to men" (Mt 9:8).

6. To fulfil this mission, the Apostles received, besides power, the special gift of the Holy Spirit (cf. Jn 20:21-22), which was manifested at Pentecost, according to Jesus' promise (cf. Acts 1:8). By virtue of this gift, from the moment of Pentecost they began to fulfil the mandate of evangelising all peoples. The Second Vatican Council tells us this in the Constitution Lumen Gentium: "The Apostles . . . preaching everywhere the Gospel, accepted by the hearers through the motion of the Holy Spirit, gather the universal Church, which the Lord founded on the Apostles and built on blessed Peter, their head, while Jesus Christ himself is its cornerstone (cf. Rev 21:14; Mt 16:18; Eph 2:20)" (LG 19).

7. The mission of the Twelve comprised a fundamental role reserved for them, which would not be inherited by others: to be eyewitnesses of the life, death and resurrection of Christ (cf. Lk 24:48), to transmit his message to the primitive community, as a hinge between divine revelation and the Church, and for this very reason to initiate the Church in the name and by virtue of Christ, under the action of the Holy Spirit. For this function of theirs, the Twelve Apostles constitute a group of unique importance in the Church, which since the Niceno-Constantinopolitan Symbol is defined as apostolic (Credo una sanctam, catholicam et 'apostolicam' Ecclesiam) because of this indissoluble link to the Twelve. This explains why also in the liturgy the Church has included and reserved special solemn celebrations in honour of the Apostles.

8. However, Jesus conferred on the Apostles a mission of evangelisation of all nations, which takes a very long time, and indeed lasts "until the end of the world" (Mt 28:20). The Apostles understood that it was Christ's will that they should provide successors, who, as their heirs and legates, would carry on their mission. They therefore established "episcopes and deacons" in the various communities "and arranged that after their death other approved men should receive their succession in the ministry" (Clement of Rome, Ep. Ad Cor., 44, 2; cf. 42, 1. 4). In this way Christ established a hierarchical and ministerial structure of the Church, formed by the Apostles and their successors; a structure that did not derive from a previously established community, but was created directly by him. The Apostles were, at one and the same time, the seeds of the new Israel and the origin of the sacred hierarchy, as stated in the Council's Constitution Ad Gentes (AG 5). This structure therefore belongs to the very nature of the Church, according to the divine plan realised by Jesus. According to this same plan, it has an essential role in the entire development of the Christian community, from the day of Pentecost to the end of time, when in the heavenly Jerusalem all the elect will fully participate in the 'New Life' for eternity.

[Pope John Paul II, General Audience 1 July 1992]

"Prayer and witness" are the "two tasks of the bishops" who are "pillars of the Church". But if they weaken, the whole people of God suffers. That is why, Pope Francis asked during the mass celebrated on Friday morning 22 January in the chapel of the Casa Santa Marta, we must pray insistently for the successors of the twelve apostles.

The Pontiff's reflection on the figure and mission of the bishop started from the passage from the evangelist Mark (3:13-19) proclaimed during today's liturgy. "There is a word in this Gospel passage that attracts attention: Jesus 'constituted'". And this word "appears twice". In fact, Mark writes: "'He constituted twelve, whom he called apostles'". And then he resumes: 'He therefore constituted the twelve', and names them, one after the other'. Therefore, the Pontiff explained, 'Jesus, among so many people who followed him - the Gospel tells us - "called to himself those he wanted"'. In short, 'there is a choice: Jesus chose those whom He wanted'. And, indeed, "he constituted twelve. Whom he called apostles'. In fact, Francis continued, "there were others: there were the disciples" and "the Gospel speaks of seventy-two, on one occasion". But 'these were something else'.

The "twelve are constituted so that they might be with Him and to send them out to preach with the power to cast out demons," the Pope explained. "This is the most important group that Jesus chose, 'so that they might be with Him', closer, 'and to send them out to preach' the Gospel." And "with the power to cast out demons," Mark further added. Precisely those 'twelve are the first bishops, the first group of bishops'.

These twelve 'chosen ones,' Francis noted, 'were aware of the importance of this election, so much so that after Jesus had been taken up into heaven, Peter spoke to the others and explained to them that, given Judas' betrayal, it was necessary to do something'. And so from among those who had been with Jesus, from John's baptism until his ascension, they chose "a witness 'with us' - says Peter - of the resurrection". Here, continued the Pope, that "Judas' place is taken, is taken by Matthias: Matthias has been elected".

Then "the liturgy of the Church, referring to "some expressions of Paul", calls the twelve "the pillars of the Church". Yes, said the Pontiff, 'the apostles are the pillars of the Church. And the bishops are the columns of the Church. That election of Matthias was the first episcopal ordination of the Church'.

"I would like to say a few words today about bishops," Francis confided. "We bishops have this responsibility to be witnesses: witnesses that the Lord Jesus is alive, that the Lord Jesus is risen, that the Lord Jesus walks with us, that the Lord Jesus saves us, that the Lord Jesus gave his life for us, that the Lord Jesus is our hope, that the Lord Jesus always welcomes us and forgives us." Here is 'the testimony'. Consequently, he continued, 'our life must be this: a testimony, a true testimony to the resurrection of Christ'.

And when Jesus, as Mark recounts, makes "this choice" of the twelve, he has two reasons. Firstly, "so that they might be with Him". Therefore "the bishop has the obligation to be with Jesus". Yes, "it is the bishop's first obligation: to be with Jesus". And it is true "to such an extent that when the problem arose, in the early days, that orphans and widows were not well cared for, the bishops - these twelve - got together and thought about what to do". And "they introduced the figure of the deacons, saying: 'Let the deacons take care of the orphans, of the widows'". While the twelve, "says Peter", are assigned "two tasks: prayer and the proclamation of the Gospel".

Therefore, Francis reiterated, "the first task of the bishop is to be with Jesus in prayer". In fact, "the bishop's first task is not to make pastoral plans... no, no!". It is "to pray: this is the first task". While 'the second task is to be a witness, that is to preach: to preach the salvation that the Lord Jesus brought us'.

They are 'two tasks that are not easy,' the Pontiff acknowledged, 'but it is precisely these two tasks that make the columns of the Church strong'. In fact, "if these columns weaken, because the bishop does not pray or prays little, he forgets to pray; or because the bishop does not proclaim the Gospel, he occupies himself with other things, the Church also weakens; it suffers. The people of God suffer". Precisely 'because the pillars are weak'.

For this reason, Francis said, 'I would like to invite you today to pray for us bishops: because we too are sinners, we too have weaknesses, we too have the danger of Judas: he too was elected as a pillar'. Yes, he continued, 'we too run the danger of not praying, of doing something other than proclaiming the Gospel and casting out demons'. Hence, the Pope reiterated, the invitation to "pray that the bishops be what Jesus wanted and that we all bear witness to Jesus' resurrection".

Moreover, he added, "the people of God pray for the bishops, in every mass we pray for the bishops: we pray for Peter, the head of the episcopal college, and we pray for the local bishop". But 'this may not be enough: one says the name out of habit and moves on'. It is important "to pray for the bishop with the heart, to ask the Lord: 'Lord, take care of my bishop; take care of all the bishops, and send us bishops who are true witnesses, bishops who pray and bishops who help us, with their preaching, to understand the Gospel, to be sure that You, Lord, are alive, are among us'".

Before resuming the celebration, the Pope suggested, again, to pray "therefore for our bishops: it is a task of the faithful". In fact, 'the Church without a bishop cannot go on'. Here, then, that "the prayer of all of us for our bishops is an obligation, but an obligation of love, an obligation of children towards the Father, an obligation of brothers, so that the family may remain united in the confession of Jesus Christ, living and risen."

[Pope Francis, St. Martha, in L'Osservatore Romano 23/01/2016]

(Mk 3:7-12)

The Kingdom of the Father announced by Jesus wasn’t at all tied to a creed any: God had not only a Face different from the ‘Empire system’ and the great Sovereign of religions, but even opposite.

This is the meaning of the happy news that his living Body pressed from everywhere and tossed by the waves [his fraternities, besieged] is always called to proclaim with the recovery works of people in difficulty, excluded from the circle of the strong.

In this very concrete sense, Mk’s Gospel insists on the expulsion of demons - starting from a kind of neutralization that is rooted in a quality of interior gaze and eminent relationships, devoid of instinct to competition. Even where it may seem impossible.

In Christ, the physician of suffering humanity, the things of the soul appear different, and so do relationships. All this leads his group to a different view of itself, history, world, multitudes (vv.7-9) and problems.

And with Him in the middle, his intimates are configured as the core of a society with simple ways, but with solid discernment, and divine relations.

At Mk’s time, in a moment of awareness of the crumbling of the golden age promised by the regime, here is the popular fear and belief in the dominance of unclean spirits over good.

On the other hand, instead of freeing people, all the authorities of the various religious expressions sucked their energies - just spreading fantasies and fears that ended up fueling widespread anguish.

On the basis of the alternative teaching and work of the Lord, the Church intended to free the subjugated people from heart-pounding and nightmare of scruples - through a life proposal that no longer relied on unworthiness and the phobias of the punishment of the gods.

The concrete example of the living Christ [in the «little Boat» here in v.9: the tiny Assembly of the sons] had to not let itself be crushed by epochal anxieties and feelings of guilt.

The false spiritual leaders of time inculcated in the people in need of everything an accentuation of the inadequacy feeling.

Thanks to their miseducation, simple people were not restored to themselves, but made radically insufficient.

For the intimates of the Lord, everyone must instead have ‘access’ - and new life.

And the troubled mob can become coexistence of new harmonies, of other alliances; but starting from its integrated, conciliated weakness - no longer because by way of ignorance and subtraction, or psychosis.

By adhering to Christ, we too have a precious experience: quality of support, vocation, naturalness, personal character, and concreteness, are combined.

So the Lord doesn’t want a “delirious” and empty institution - that can create a stir, or pyramids, and put awe. Not even magniloquent, but reduced to «small boat» [v.9 Greek text].

For this reason, Jesus never endured the quest for fame or exhibitionism (v.12), inconclusive ones.

His non-paternalistic Friendship accompanies us, understands, helps, recovers, and is also a step back.

Here is the Communion able to amalgamate people; with an intimate configuration which brings together and joins. The only convincing and lovable condition.

[Thursday 2nd wk. in O.T.  January 22, 2026]

(Mk 3:7-12)

The Kingdom of the Father announced by Jesus was by no means bound to just any creed: God did not just have a Face different from the empire system and the great Ruler of religions, but actually opposite.

This is the sense of the glad tidings that his living Body pressed from all sides and tossed about by the waves [his fraternities, then besieged] is always called upon to proclaim with the works of recovery of people in difficulty, excluded from the circle of the strong.

In this very concrete sense, the Gospel of Mk insists on the expulsion of demons - starting with a kind of neutralisation that is rooted in a quality of inner gaze and eminent relationships, devoid of the instinct to compete. Even where it may seem impossible.

In Christ, the physician of suffering humanity, things of the soul appear different, and so do relationships. All this leads his group to a different view of themselves, of history, of the world, of the multitudes (vv.7-9) and of problems.

Incredibly, the Gospel suggests starting again from the masses abandoned by their guides, their 'shepherds'!

In this way - according to the ideal of the Prophets - the Lord himself gathers and forms the authentic remnant of Israel. He does not accept the political and confessional fabric at hand.

And with Him in the midst, His intimates are configured as the nucleus of a society of simple ways, but finally of solid discernment, and divine relations.

At the time of Mc, with the multiplication of palace conspiracies and civil war, everyone in Rome was broadly aware that the Pax Romana was now only an ancient memory, a crude illusion.

In a moment of awareness of the crumbling of the golden age promised by the regime, popular fear and belief in the dominance of unclean spirits over goodness increased.

On the other hand, instead of liberating the people, all the authorities of the various religious expressions of the time sucked their energies - spreading fantasies and fears that ended up feeding widespread anxieties, especially the (pious but tormenting) anxieties of the unconscious.

Based on the alternative teaching and work of its Master, the Church felt invested with the task of liberating the subjugated people.

The heart-rending tortures and pious nightmares had to be placed in the background anyway, so that they would fade away spontaneously.

If of authentic origin, the new proposal of life will no longer appeal to feelings of unworthiness and phobias of the punishment of the gods.

The concrete example of the living Christ is the little boat, here in v.9 [Greek text]: the tiny assembly of sons, in which He abides.

It was not to be crushed by the epochal anxieties and obsessions of guilt, of inadequacy, that the false spiritual guides of the time inculcated in the needy people of the time - and thanks to their diseducation, made even more radically inadequate.

In addition to slaves, other wretched people at that time were the submissive in the ruthless world of the Empire, as well as subservient to the punctilious, pedantic doctrines of the various religious 'authorities'.

Because intimidated, the crowds could see no possibility of emancipation from a slavish, frightened, overwhelmed existence - made up of superstitious fears taken to excess.

Untethered from their ancient imprisonments and able to take on the anxieties and hopes of any crowd, believers relied on trust.

Their healing power did not rest on the manipulative or covert persuasion skills of barkers.

In the crowd of the simple, they instilled endless scruples.

Conversely, the lowly acquired a clear vision of history and life. This was thanks to convivial relations and the new Faith that disintegrated the obtuseness of common thinking.

Thus they could find latent personal and communitarian energies, help each other, and support others to rise up from all affairs.

In this way, stealing from the power of evil all humanity captive to paralysing or falsely consoling idols.

Even today, the true believers never claim to replenish their adherence to their conviviality as sisters and brothers, aligning themselves with the climate of fear on which - still, at full stretch - some beliefs in the field and other leaders rely.

"The" awaited Son of God - with the determinative article [v.11 Greek text: "that one"] was to be a kind of King of the princes of the earth (precisely according to the imposition formula of the tiaras - finally musealised).

"The" awaited Messiah was imagined as an exceptional character, who was to impose himself in a peremptory manner.

The Lord's Anointed One would definitively sweep away the problems, guaranteeing the chosen people extraordinary prosperity at the expense of others.

Instead, the logic of Incarnation is not identified with guile, opportunist calculations, popular traditions, or elite conventions. 

The Lord simply made himself present in a profound way - in the higher self of each one and in his People.

Each must have access and new life.

Thus the afflicted crowd can become a church of new harmonies, of other covenants - but from its integrated, reconciled weakness - no longer through ignorance and subtraction, or psychosis.

By adhering to Christ, coexistence, fellowship, supportive qualities, vocation, naturalness, personal character and concreteness are combined.

The Lord would not have wanted an institution that was servile and flattering, nor spirited and empty - that could create scalpings or pyramids, and awe.

Nor magniloquent, strong, capable of dictating conditions, ideology and norms - but reduced to a "little boat" [v.9 Greek text].

For this reason, Jesus never endured the pursuit of fame or inconclusive exhibitionism (v.12).

His non-paternalistic Friendship accompanies us, understands, recovers, and even stands a step back.

Here is the particular Fraternity and Church itself that is able to amalgamate; its intimate configuration, which brings together and unites all. The only convincing and amiable condition.

Says the Tao Tê Ching (xxxviii):

"The authentic man abides in that which is solid and does not dwell in that which is fickle, abides in the fruit and does not dwell in the flower".

And Master Ho-shang Kung comments: 'The sage who practises the Way abides in that which in the Tao [Way] is solid: he abides in simplicity'.

To internalise and live the message:

What frees you from obsessions? Is there a need for a reassuring, or fluid, support configuration?

In your opinion, how can the crowds converge around Jesus so that free personalities are formed, and an apostolate and an ecclesiology of communion grow, while respecting differences?