In these days of Lent we have seen the persecution that Jesus suffered and how the doctors of the Law raged against him: he was judged under doggedness, with doggedness, being innocent. I would like to pray today for all the people who suffer an unjust sentence because of doggedness.

The prophecy of Isaiah that we have heard is a prophecy about the Messiah, about the Redeemer, but it is also a prophecy about the people of Israel, about the people of God: we can say that it can be a prophecy about each one of us. In essence, the prophecy emphasises that the Lord elected his servant from the womb: twice it says so (cf. Isaiah 49:1). From the beginning his servant was elected, from birth or before birth. God's people were chosen before they were born, even each one of us. None of us fell into the world by chance, by accident. Everyone has a destiny, has a free destiny, the destiny of God's election. I am born with the destiny of being a child of God, of being a servant of God, with the task of serving, of building, of edifying. And this, from the womb.

The Servant of Yahweh, Jesus, served until death: it seemed a defeat, but it was the way to serve. And this underlines the way of serving that we must take in our lives. To serve is to give oneself, to give oneself to others. To serve is not to expect any benefit for anyone other than serving. It is the glory, to serve; and the glory of Christ is to serve even to the point of annihilating himself, even to death, death on a cross (cf. Phil 2:8). Jesus is the servant of Israel. God's people are servants, and when God's people stray from this attitude of serving they are apostate people: they stray from the vocation God has given them. And when each of us turns away from this vocation to serve, we turn away from the love of God. And he builds his life on other loves, many times idolising.

The Lord elected us from the womb. There are, in life, falls: each of us is a sinner and can fall and has fallen. Only Our Lady and Jesus [are sinless]: all the rest of us are fallen, we are sinners. But what is important is the attitude before the God who has chosen me, who has anointed me as a servant; it is the attitude of a sinner who is able to ask for forgiveness, like Peter, who swears that "no, I will never deny you, Lord, never, never!", then, when the cock crows, he cries. He repents (cf. Mt 26:75). This is the way of the servant: when he slips, when he falls, ask for forgiveness.

On the other hand, when the servant is not able to understand that he has fallen, when the passion takes him in such a way that it leads him to idolatry, he opens his heart to Satan, he enters into the night: this is what happened to Judas (cf. Mt 27:3-10).

Let us think today of Jesus, the servant, faithful in service. His vocation is to serve, even unto death and death on a cross (cf. Phil 2:5-11). Let us think of each one of us, part of the people of God: we are servants, our vocation is to serve, not to take advantage of our place in the Church. Serve. Always in service.

We ask for the grace to persevere in service. Sometimes with slips, falls, but the grace at least to weep as Peter wept.

[Pope Francis, S. Marta homily 7 April 2020]

Allied Sign. Enchanting Path

(Jn 12:1-11)

As he approaches his 'hour', Christ seems to lose his official features and becomes more and more intimate, within our reach.

His dialogue with men is more interwoven with silent gestures than words.

After yesterday's public day, it is in this way that Jesus makes himself present in the community of family members with no leaders; of brothers and sisters only.

Lord and Master without fuss or triumphs; rather, wanted and forced into hiding.

He is welcomed into a quiet House, that leaves room for emotions, even though an arrest warrant was pending on him.

Church where you can enjoy an air of peace, despite the lack of security - and contrary situations around.

This is how the poor Johannine communities of Asia Minor lived under Domitian - destitute and subtracted from the outward glory, from the hosanna of the crowds. But capable ones of healing both tensions and resistances.

They were small «listening» realities, full of a desire for communion and respectful.

Without too much pressures, they guided the energies in more natural directions. As happens among a few friends.

Climate of conversation and face to face, of wonderfully human and daily life that wants to find a place in us. Where the lesser and unsteady still refresh the Master with delicate homages.

In sharing and mutual understanding, the tiny fraternities made one startle just with daily joy and ‘new life’, transmitted to those who came from all the districts.

They were experiencing Love in simplicity. Empathy that made anyone overcome difficulties and fears.

Friendship that stirred and drew by attraction - in gestures of tender devotion, that released each from attitudes and behaviour that demeaned spontaneity.

Here is the Breaking of Bread: a priceless gesture, beyond social conventions; convincing, because an ‘allied’ free sign.

It did not reject the genuine nature of each person. The Eucharist was not an exclusive fortress.

Even today we can - like Mary - without too much calculation, «anoint the feet» of the Lord: celebrate the Gift of a Way.

The faithful were understanding that their best part could be recognized not in a model circle, but [in purest state] in people with tired feet, and in the Person of that First Coming One always about to depart - by abiding within him.

It meant serving and recognizing oneself, assimilating and consecrating one's own personal journey in that overall one of the Son of God, who became very human and divine Presence, which fills and convinces.

Christ's long Journey is a trace of the ours: from the Father's initiative to the sons’ ability to welcome him, cherish him, venerate him, correspond to him - by simply getting closer to the Roots - and not reject him, if “a loser”.

Here is the homage of friendship.

Only this fills the House of Bethany - the Church that is worth experiencing - with the fragrance of the total and living Christ, and ‘reveals’ him.

Jesus defends the right of love «from within» to express itself freely: where everything becomes possible - even the waste of Gratuitousness that doesn’t weigh the pros and cons.

Without one-sided cunnings, therefore not ruining authentic life and all inner rebirths.

[Holy Monday, April 14, 2025]

Allied Sign. Enchanting Path

(Jn 12:1-11)

As his hour draws near, Christ seems to lose his official features and becomes more and more intimate, within our reach.

Dialogue with men is woven more into silent gestures than words.

After yesterday's public day, it is in this way that Jesus makes himself present in the community of family members without leaders; of brothers and sisters only.

Lord and Master without whirlwind or triumph; rather, sought after and forced into hiding.

He is welcomed into a quiet house, which leaves room for emotion, even though a warrant was hanging over him.

A church where there is an air of peace, even in the absence of security - and countervailing circumstances all around.

This is how the miserable Johannine communities of Asia Minor under Domitian lived: destitute and shunned by the outward glory, the hosanna of the crowds.

But able to heal both tensions and resistance.

He enjoyed the simple atmosphere, without barricades, of true [not just essential] relationships capable of awakening innate tendencies and feelings; opportune to transform discomforts and identifications.

The mental labyrinths of fears and 'appropriate' roles would have trapped the vital energy of sisters and brothers in an outer perimeter, with excess thought and control.

No cage, therefore, that could close the dimension of oneness in love, and of the Mystery, in the circle of influences that would empty the internal processes.

The early assemblies were small, listening, full of a desire for communion, and respectful.

Without too much pressure, they guided energies towards more natural directions. As happens among a few friends.

A climate of conversation and face to face, of wonderfully human, everyday life, which still wants to find a place in us. Where the lesser and shaky (still) restore the Master with delicate tributes.

In sharing and understanding each other, the tiny fraternities made people gasp with daily joy and new life, in the ability to coexist.

Realities transmitted to those who came from all quarters; without first configurations.

It was not yet... the church of plausible, ostentatious and mass events - which then seeks 'the full house' to assert itself eloquently, proselytise, or enrich itself like Judas with other people's resources.

They lived love in simplicity. Empathy that made anyone cross difficulties and fears.

Friendship that stirred and drew by attraction - in the gestures of tender devotion, that released spontaneity from humiliating attitudes and behaviour.

Here was the Breaking of Bread, a priceless gesture, beyond social conventions; convincing because it was an allied, free sign.

It did not reject the genuine nature of each person. The Eucharist was not an exclusive fortress.

Even today we can - like Mary - without too much compunction, anoint the Lord's feet: celebrate the Gift of a Way.

The faithful understood that their best part could be recognised not in a model circle.

In its purest state, sisters and brothers found correspondence in the people with tired feet, and in the Person of that First Coming always about to leave - living in it.

It meant serving and recognising oneself, assimilating and consecrating one's personal Path into the overall Path of the Son of God, who became a human and divine Presence that filled and convinced.

Christ's long Journey is a trace of our own: from the Father's initiative to the children's ability to welcome Him, cherish Him, venerate Him, correspond to Him - simply by approaching the 'roots'.

And not reject it, if 'lost'. Here is the homage of understanding.

Only this fills the House of Bethany - that is, the Church worth experiencing - with the fragrance of the total and living Christ. And reveals it.

In such circumstances, Jesus defends the right of love from within to express itself freely: where everything becomes possible.

Conversely, the cohabitant-habitant deprived of the "waste" of the Gratis and of an ideal Exodus without enchantment, remains stunned by the conditioning of false, all too common spiritual guides.

Opportunistic, cunningly one-sided masqueraders who weigh everything - ruining authentic life and all inner rebirth.

To internalise and live the message:

When do I behave in such a way as to spread the fragrance of gratuitousness?

Is the reality into which I am introduced a hospitable Bethany? Does it help or stifle ministerial surprises?

The arrival of the voiceless takes on the importance of an Easter event and puts everyone in celebration, or in suspicion?

Do you compromise from within... or do you seek approval first?

Immedesimation and freedom. Florilegium

"So what counts above all is the inner value of the gift. In Holy Scripture and according to evangelical categories, 'almsgiving' means first and foremost an inner gift. It means the attitude of openness 'towards the other'" [John Paul II, General Audience 28 March 1979]."Let us think of that moment when Mary washes Jesus' feet with spikenard, so costly: it is a religious moment, a moment of gratitude, a moment of love. And Judas detaches himself and makes the bitter criticism: "But this could be used for the poor!" This is the first reference I found, in the Gospel, of poverty as ideology. The ideologue does not know what love is, because he does not know how to give himself" [Pope Francis, homily s. Marta 14/05/2013].

"Let us let him enter our home. Let our lives be invaded by the irrepressible fragrance of the gift. God's immense and gratuitous love becomes flesh, it allows itself to be contemplated on the cross in all its shocking and insane radicality" [Pope Francis].

"The ointment that Mary spreads is the symbol of the nuptial communion with Jesus expressed by the Christian community. We celebrate the call of our Christian communities, represented by Mary of Bethany, to total communion with Jesus, the giver of life. It is he who transforms what should have been the funeral banquet in memory of Lazarus into a banquet of joy. It is he who transforms the unbearable stench of a dead 'quadriduan' into the perfume that floods the house with joy. It is he who protests against all the Judas of the earth, who consider the precious ointment of intimacy with God to be wasted and oppose the poor to the Lord. It is he who rejects the 'practicality' of all those who prefer the efficiency of money to any ecstasy of love, and wistfully reduce to monetary currency even that which has no price. It is he, in short, whom we must seek in the prayer of surrender, in contemplative experience and in the habit of life.

May the Lord preserve us from the error of Judas, who, insensitive to the perfume of spikenard, perceives only the jingle of money, and, instead of perceiving the lustre of oil, allows himself to be seduced by the glitter of silver. What is this perfume of ointment with which we must fill the house, and what is this good perfume of Christ that we must spread throughout the world? The perfume that must fill the house is communion. Of course, like that bought by Mary of Bethany, the oil of communion has a very expensive price. And we must pay for it, without discount, with much prayer, also because it is not a commercial product for sale in our perfume shops, nor is it the fruit of our own titanic efforts. It is a gift from God that we must implore without tiring. But we shall obtain it, I am certain of it; and its perfume will fill our whole Church' [Don Tonino Bello, Lexicon of Communion].

"There is a vertical poverty that affects us all, it is ours. Once recognised, this poverty expresses itself in a gratuitous gesture of adoration, creates the 'useless' space of the liturgy, offers God the firstfruits by taking them out of our mouths. In the life of faith there is an inevitable and lovable waste, an exaltation in pure nothingness: men and women wasting away consecrating themselves to God, time lost in prayer. Adoration is wasteful. What would the Church be if Iscariot's purse were full for the poor and the house of Bethany empty of perfume?" [V. Mannucci].

The Gospel just proclaimed takes us to Bethany, where, as the Evangelist notes, Lazarus, Martha and Mary were giving a supper for the Teacher (Jn 12: 1). This banquet in the house of Jesus' three friends was marked by presentiments of his imminent death: the six days before Easter, the suggestion of Judas, the traitor, Jesus' answer that calls to mind one of the devout burial rites, anticipated by Mary, the hint that they would not always have him with them and the attempt to put Lazarus to death that mirrors the desire to kill Jesus. In this Gospel account there is one gesture to which I would like to draw attention. Mary of Bethany "took 300 grams [a pound] of costly ointment of pure nard and anointed the feet of Jesus and wiped his feet with her hair" (cf. 12: 3). Mary's gesture is the expression of great faith and love for the Lord; it is not enough for her to wash the Teacher's feet with water; she sprinkles on them a great quantity of the precious perfume which as Judas protested it would have been possible to sell for 300 denarii. She did not anoint his head, as was the custom, but his feet: Mary offers Jesus the most precious thing she has and with a gesture of deep devotion. Love does not calculate, does not measure, does not worry about expense, does not set up barriers but can give joyfully; it seeks only the good of the other, surmounts meanness, pettiness, resentment and the narrow-mindedness that human beings sometimes harbour in their hearts.

Mary stood at the feet of Jesus in a humble attitude of service, the same attitude that the Teacher himself was to assume at the Last Supper, when, the fourth Gospel tells us, he "rose from supper, laid aside his garments, and girded himself with a towel. Then he poured water into a basin, and began to wash the disciples' feet" (Jn 13: 4-5), so that, he said, "you also should do as I have done to you" (v. 15): the rule of the community of Jesus is that of love which knows how to serve to the point of offering one's life. And the scent spread: "the house" the Evangelist remarks, "was filled with the fragrance of the ointment" (Jn 12: 3). The meaning of Mary's action, which is a response to God's infinite Love, spreads among all the guests; no gesture of charity and authentic devotion to Christ remains a personal event or concerns solely the relationship between the individual and the Lord. Rather, it concerns the whole Body of the Church, it is contagious: it instils love, joy and light.

"He came to his own home, and his own people received him not" (Jn 1: 11: ) Mary's action is in contrast to the attitude and words of Judas who, under the pretext of the aid to be given to the poor, conceals the selfishness and falsehood of a person closed into himself, shackled by the greed for possession and who does not let the good fragrance of divine love envelop him. Judas calculates what one cannot calculate, he enters with a mean mindset the space which is one of love, of giving, of total dedication. And Jesus, who had remained silent until that moment, intervenes defending Mary's gesture: "Let her alone, let her keep it for the day of my burial" (Jn 12: 7). Jesus understands that Mary has intuited God's love and points out that his "hour" is now approaching, the "hour" in which Love will find its supreme expression on the wood of the Cross: the Son of God gives himself so that many may have life, he descends to the abysses of death to bring man to the heights of God, who is not afraid to humble himself, to make himself "obedient, unto death, even death on a cross" (Phil 2: 8). In the Sermon in which he comments on this Gospel passage St Augustine addresses each one of us, with insistent words, the invitation to enter this circuit of love by imitating Mary's gesture and really placing ourselves in the sequela of Christ. Augustine writes: "Whatever soul of you wishes to be truly faithful, anoint like Mary the feet of the Lord with precious ointment.... Anoint the feet of Jesus: follow by a good life the Lord's footsteps. Wipe them with your hair: what you have of superfluity, give to the poor, and you have wiped the feet of the Lord" (In Ioh. evang., 50, 6).

[Pope Benedict, homily 29 March 2010]

1. "Paenitemini et date eleemosynam" (cf. Mk 1:15 and Lk 12:33).

Today we do not listen willingly to the word "alms". We feel something humiliating in it. This word seems to suppose a social system in which there reigns injustice, the unequal distribution of goods, a system which should be changed with adequate reforms. And if these reforms were not carried out, the need of radical changes, especially in the sphere of relations among men, would loom up on the horizon of social life. We find the same conviction in the texts of the Prophets of the Old Testament, on which the liturgy often draws during Lent. The Prophets consider this problem at the religious level: there is no true conversion to God, there can be no real "religion" without putting right offences and injustices in relations among men, in social life. Yet in this context the Prophets exhort to almsdeeds.

They do not even use the word "alms", which, moreover, in Hebrew is "sedaqah", that is, precisely "justice". They ask for help for those who are victims of injustice and for the needy: not so much by virtue of mercy as rather by virtue of the duty of active charity.

"Is not this the fast that I choose: to loose the bonds of wickedness, / to undo the thongs of the yoke, / to let the oppressed go free, / and to break every yoke? / Is it not to share your bread with the hungry, / and bring the homeless poor into your house; / when you see the naked, to cover him, / and not to hide yourself from your own flesh?" (Is 58:6-7).

The Greek word "eleemosyne" is found in the late books of the Bible and the practice of almsdeeds is a verification of an authentic religious spirit. Jesus makes almsdeeds a condition of access to his kingdom (cf. Lk 12:32-33) and of real perfection (Mk 10:21 and paral.). On the other hand, when Judas—in front of the woman who anointed the feet of Jesus—uttered the remark: `'Why was this ointment not sold for three hundred denarii and given to the poor?" (Jn 12:5), Christ defended the woman, answering: "The poor you always have with you, but you do not always have me" (Jn 12:8). Both sentences offer food for deep thought.

2. What does the word "alms" mean?

The Greek word "eleemosyne" comes from "éleos", which means compassion and mercy. Originally it indicated the attitude of the merciful man and, later, all works of charity for the needy. This word, transformed, has remained in nearly all European languages.

In French: "aumône"; Spanish: limosna"; Portuguese: "esmola"; German: "Almosen"; English: "Alms".

Even the Polish expression "jalmuzna" is the transformation of the Greek word.

We must differentiate here the objective meaning of this word from the meaning we give it in our social conscience. As can be seen from what we have already said before, we often attribute, in our social conscience, a negative meaning to the word "alms". Various circumstances have contributed to this and continue to contribute to it today. On the contrary, "alms" in itself, as help for those who need it, as "letting others share in one's own goods absolutely does not give rise to such negative associations. We may not agree with the person who gives alms, because of the way in which he does it. We may also not be in agreement with the person who stretches out his hand asking for alms, in that he does not try to earn his own living. We may disapprove of the society, the social system, in which almsdeeds are necessary. However, the fact itself of giving help to those who need it, the fact of sharing one's own goods with others, must inspire respect.

We see how, in understanding verbal expressions, it is necessary to free oneself from the influence of various incidental circumstances: circumstances that are often improper, which affect their ordinary meaning. These circumstances, moreover, are sometimes positive in themselves (for example, in our case the aspiration to a just society, in which there would be no need of alms. because a just distribution of property would reign there.

When the Lord Jesus speaks of alms, when he asks for almsdeeds to be practised, he always does so in the sense of bringing help to those who need it, sharing one's own goods with the needy, that is, in the simple and essential sense, which does not permit us to doubt the value of the act denominated with the term "alms", but on the contrary, urges us to approve it: as a good act, as an expression of love for one's neighbour and as a salvific act.

Moreover, at a moment of particular importance, Christ utters these significant words: "The poor you always have with you" (Jn 12: 8). He does not mean by these words that changes of social and economic structures are not important and that we should not try different ways to eliminate injustice, humiliation, want and hunger. He means merely that man will have needs which cannot be satisfied unless with help for the needy and by sharing one's own goods with others... Of what help are we speaking? What sharing? Is it only a question of "alms", understood in the form of money, of material aid?

3. Certainly Christ does not remove alms from our field of vision. He thinks also of pecuniary, material alms, but in his own way. More eloquent than any other, in this connection, is the example of the poor widow, who put a few small coins into the treasury of the temple: from the material point of view, an offering that could hardly be compared with the offerings given by others. Yet Christ said: "This poor widow has put in... all the living that she had" (Lk 21:3-4). So it is, above all, the interior value of the gift that counts: the readiness to share everything, the readiness to give oneself.

Let us here recall St Paul: "If I give away all I have... but have not love, I gain nothing" (1 Cor 13:3). St Augustine, too, writes well in this connection: "if you stretch out your hand to give, but have not mercy in your heart, you have not done anything; but if you have mercy in your heart, even when you have nothing to give with your hand, God accepts your alms" (Enarrat. in Ps. CXXV, 5).

We are here touching the heart of the problem. In Holy Scripture and according to the evangelical categories, "alms" means in the first place an interior gift. It means the attitude of opening "to the other". Precisely this attitude is an indispensable factor of "metanoia", that is, conversion, just as prayer and fasting are also indispensable. St Augustine, in fact, expresses himself well: "how quickly the prayers of those who do good are granted! And this is man's justice in the present life: fasting, alms, prayer" (Enarrat. in Ps. XLII, 8): prayer, as an opening to God; fasting, as an expression of self-mastery also in depriving oneself of something, in saying "no" to oneself; and finally alms, as opening "towards others". The Gospel draws this picture clearly when it speaks to us of repentance, of "metanoia". Only with a total attitude—in his relationship with God, with himself and with his neighbour—does man reach conversion and remain in the state of conversion.

"Alms" understood in this way has a meaning which is in a certain sense decisive for this conversion. To convince ourselves of this, it is enough to recall the image of the Last Judgment that Christ gave us:

"For I was hungry and you gave me food. I was thirsty and you gave me drink, I was a stranger and you welcomed me. I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me. Then the righteous will answer him, `Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we see thee a stranger and welcome thee, or naked and clothe thee? And when did we see thee sick or in prison and visit thee?' And the King will answer them: `Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me" (Mt 25:35-40).

And the Fathers of the Church will then say with St Peter Chrysologus: "The poor man's hand is the treasury of Christ, since Christ receives everything that the poor man receives" (Sermo VIII, 4), and with St Gregory of Nazianzus: "The Lord of all things wants mercy, not sacrifice; and we give it through the poor" (De patuperum amore, XI).

Therefore, this opening to others, which is expressed by "help", by "sharing" food, a glass of water, a good word, consolation, a visit, precious time, etc., this interior gift offered to the other man, arrives directly at Christ, directly at God. It decides the meeting with him. It is conversion.

We can find many texts in the Gospel that confirm this, and also in the whole of Scripture. "Alms" understood according to the Gospel, according to the teaching of Christ, has a definitive, decisive meaning in our conversion to God. If alms be lacking, our life does not yet converge fully towards God.

4. In the cycle of Lenten reflections, it will be necessary to come back to this subject. Today, before concluding, let us dwell for another moment on the real meaning of "alms". It is very easy, in fact, to falsify the idea, as we noted at the beginning. Jesus also gave a warning about the superficial, "exterior" attitude of almsdeeds (cf. Mt 6:4; Lk 11:41). This problem is still a living one. If we realize the essential significance that "alms" has for our conversion to God for the whole of Christian life, we must avoid, at all costs, all that falsifies the meaning of alms, mercy, works of charity, all that may distort their image in ourselves. In this field, it is very important to cultivate interior sensitivity as regards the real needs of our neighbour, in order to know in what we must help him, how to act in order not to wound him, and how to behave in order that what we give, what we bring to his life, may be a real gift, a gift not dimmed by the ordinary negative meaning of the word "alms".

.We see, therefore, what a field of work—wide and at the same time deep—opens before us, if we want to put into practice the call "Paenitemini et date eleemosynam" (cf. Mk 1:15 and Lk 12:33). It is a field of work not only for Lent, but for every day. For the whole of life.

[Pope John Paul II, General Audience 28 March 1979]

Pope Francis, this morning in his homily at Casa Santa Marta, said that one must "live life as a gift, not as a treasure to be kept". Jesus himself taught us this first, when he said that "no one has a greater love than this: to give one's life". The exact opposite, the pontiff stressed, of what Judas did, "who had precisely the opposite attitude", and in fact "never understood what a gift was".

"Let us think of that moment of the Magdalene," Pope Francis explained, "when she washes Jesus' feet with spikenard, so expensive: it is a religious moment, a moment of gratitude, a moment of love. And he detaches himself and makes the bitter criticism: 'But this could be used for the poor!' This is the first reference I found, in the Gospel, of poverty as ideology. The ideologue does not know what love is, because he does not know how to give himself".Judas' mistake was to be impermeable and distant from Christ's love: a loneliness that led him to betrayal. He who loves, on the other hand, 'gives his life as a gift, gives his life out of love, he is never alone: he is always in community, he is in the family'. Besides, the Pontiff warned, he who "isolates his conscience in selfishness" eventually "loses it".

[Pope Francis, homily s. Marta 14/05/2013: https://www.tempi.it/papa-francesco-vivete-la-vita-come-dono-satana-e-un-cattivo-pagatore-sempre-ci-truffa-sempre/]

(Mt  21:1-11; Mk 11:1-10; Lk 19:28-40; Jn 12:12-16)

In the Gospels the Lord doesn’t allow himself to be identified with the ‘eagle’ of Jn, although it’s He who comes from above - and ‘sees’ beyond the immediate.

He’s not a winged spiritual being [like the symbol of Mt] but fully incarnate, despite being the authentic Angel, that is, the Sent of the Father par excellence.

Jesus is not associated with the ‘lion’ [Mk], king of the forest and of beasts, although He’s the only successful and majestically royal man - the true and totally ‘present’ Person according to God.

Much less do we imagine him as an ‘ox’ [Lk], icon of the ancient traditionally sacrificial devotion.

On an evangelical basis, it’s not even possible to imagine the figure and proposal of the Master with the typical “bestiary” of homage and respect with which sovereigns and dignitaries, all the powerful and the elect even of the official religious caste, were idealised in the ancient East.

The Gospels do not recognise Jesus as a majestic ‘raptor’: they equate the stability, quality and action of his Spirit in the icon of the «dove».

Then with a figure that really makes the chickens laugh: the 'hen', who regrets the ruinous choices of her brood (Mt 23:37).

Instead of the power of the ‘lion’ [of Babylon or Judah tribe] here is the meekness of a Lamb that gives all of itself, including skin.

In place of ascetic renunciations, or of animals destined for the offertory necessary to appease the gods, a «man with a heart of flesh and not of a beast» with the ideal of Communion; life torn from the prehuman.

As if to say: it is a web of being (oneself, even small ones) and qualitative relationships, which supplants and sublimates the archaic sacrificial practices [sacrum-facere] with which in ancient times people sought contact and a reciprocal relationship with celestial Life.

Now it’s identified with human fullness.

Instead of the fiery arrogance of a steed that presses and becomes the protagonist of great enterprises, fully collaborating to make its leader illustrious, we see a symbol of tireless industriousness, dropped into everyone's common need: the ‘little donkey’!

That of the «donkey» is a thunderous proposal of a humble life, tailor-made for disciples still distracted, bamboozled by dreams of solemnity, prestige, worldly glory, and competitive lusts.

It means: within each one of us there is a «prophecy of unceasing service» that must be "untied".

It is as if there dwells within us an unexpressed spring being that can and wants to be «freed» from the many bonds of expectations of easy success, greatness, and consensus.

Previously indifferent or outraged hopes - for having gived credit to a resigned, humble Messiah.

Such is the level of Faith that it surpasses common religious sense.

That’s why the same people who cheer and acclaim acclaim, expecting triumphal celebration, sublime accolades and easy shortcuts - then queue up behind those who reject the Christ.

[Palm Sunday]

(Lk 22:14-23:56)

Jesus introduces into the world a total novelty, the principle of life: unconditional love.

The facts narrated in the Passion narratives are basically the same, but each author emphasises catechetical themes considered urgent for his community.

Although placed in a tension of ecclesial anticipation (Kingdom), it is evident from the tone of the Lk narration that the Supper had some character of continuation of the meals Jesus consumed with his own.

Here He already conveys the totality of Himself: 'This is I'. The only Way that unites him to the Father is his Person and his historical events, which condense the mystery of the covenant.

Other paths such as those traced out by the Covenants of Israel can no longer contain his proposal of Love and full Life.

Mt Mk Lk situate the institution of the Eucharist within the Jewish Passover supper. A theological reworking to affirm (in the Faith) the meaning of the authentic Passover of Liberation in Christ.

Compared to the first three, the fourth Gospel is more adherent to the sense of the Broken Bread as the source of Life for all.

Jn "anticipates" the Lord's death at the moment when the priests slaughtered the lambs destined for the Passover supper, on the Temple esplanade.

Thus the sacrifice of the Cross - contemporary with this last event - is rightly placed by Jn in the hours preceding the "Easter" supper of the Synoptics.

Indeed, the Lord's Supper we celebrate did not originate from the popular celebration of the Exodus (of the First Testament) in April of the year 30 (Jesus was 37 years old).

In fact, the Eucharist never had anything to do with the typical ingredients of the Jewish Passover table, such as spices or sauces, sweet and bitter herbs, different chalices of wine and so on.

The original meaning of the ritual gesture of the Master with his own - which introduces the Passion narrative - is the joyful one of Zebah-Todah (Lev 7:11ff: the only votive cult that could be celebrated outside the Temple of Jerusalem, at home, with friends and family).

Hence the double (common) term by which we still designate the efficacious sign that Christ left us: Communion (Zebah) and Eucharist (Thanksgiving: Todah).

Todah was a sacrifice of great praise, one of several specific kinds of the Communion sacrifice. We find several traces of it in the Eucharistic Prayer before.

The ceremonial action of Thanksgiving was intended in a very strong sense, as it celebrated Life found again, after a serious illness or an escape from death.

Much of the Psalms - perhaps more than a third - at various points express the same final joy (averted mortal threat, and the experience of finding oneself saved together with loved ones, by divine Gift).

The meaning of this hymn in daily life was in fact initially also for the Catholic Church (for almost the whole of the first millennium, like the Orthodox Church) celebrated with leavened bread (Lev 7:13), to indicate its domestic and real value.

It traces the proper tones of such ancient worship of thanksgiving in the hearth - unfortunately, difficult to translate in the sense of the proper formulas, perceptible only to a specially trained ear (or in the original Hebrew text).

The joyful and familiar atmosphere with which the rite of Communion and Thanksgiving was celebrated seems here to be undermined by the drama of infidelity. It is a strong call to vigilance for all of us.

Jesus offers himself to his own in the form of an inheritance and treasure. "Do this in remembrance of me": among the evangelists, only Luke reports such words.

The meaning does not concern liturgical repetition. The sign of the broken Bread is summarising - and an invitation to make our own his proposal of existence, marked by fidelity to himself, to his vocation, to the sick.

The Lord's gesture introduces us into a sense of personal freedom and service; into a form of community with reversed criteria.

Withholding is supplanted by giving, ascending becomes freedom to descend, commanding is replaced by dialogue and mutual help; the eagerness to appear vanishes.

Do those who rule even claim to be called 'Benefactors'? "Among you not so" (vv.25-26).

Those who have received the gift of fullness show aptitude for overcoming cravings for precedence and recognition.

Precisely during the Supper Lk inserts the discussion about which disciple was the greatest, because Christ considers it a central issue.

The evangelist places it at the moment of Jesus' testament: it is an inviolable request.

Where - despite great appearances - the desire to win and squabble persists, there is nothing of the open mystery dreamt of by Jesus.

The Church characterised by a fabric of oppositions, powers, interests, dominance of circles and constant fighting manifests nothing divine."Lord, with you I am ready to go even to prison, and to death" - obviously in pretense (as Peter's own denial shows) and in any case to win.

At the decisive moment, the 'leader' is not there, and if he is, he does a thousand pirouettes.

It is also true that the life of the Church and the meaning of the Passion are held on a mysterious plane, but people seek witnesses, not leaders.

Of course, community leaders who abandon are not themselves rejected and marginalised by the Lord, as long as sooner or later they get it into their heads to "feed His lambs" (Jn 21:16), that is, to feed them properly, with healthy food.

But the renegade can become the prototype of all leaders who know their limits.

One must understand weakness. Jesus does not emphasise the error of the disciple who betrays. The imputation deviates from every path. Those who do not feel welcome end up turning in on themselves.

So it is appropriate not to attack, and not only to remedy the troubles. Caring (v.51) helps one to grow and free from bondage.

Peter's gaze catches the inner (v.61: en-blepein) of the renegade disciple: behind the cowardly words and cowardly gestures Jesus sees the good - despite the fact that at times we may turn away.

The Gospel of Lk depends heavily on Mk, yet in the Passion narrative we notice more points of contact with the fourth Gospel.

Like Jn, in fact, Lk presents the Passion of love of Christ as a confrontation - already announced at the end of the temptations in the desert (4:13).

Agony is a term that appears only in the third Gospel, indicating the competition, the inner combat of the one who must be faithful to his own Calling.

The sweat of blood (v.44) expresses the trembling of one who concentrates on the inner struggle.

When things are taken seriously, the nights of true terror - which can also be our own - appear.

"As he entered into agony, he prayed more intensely" (v.44). Christ does not prepare himself by reciting formulas. He listens to the Father in order to grasp and make his plans his own.

If - overwhelmed - Jesus had fled, the authorities would have let him go.

The figure of the Angel (God who communicates himself to us) is the inner revelation that makes us understand the value of the choice to remain.

"At the right hand of the power of God" (v.69): the surprising aspect of the Christian paradox is precisely discovering in one's own experience the power of life that is re-actualised.

But the divine life of indestructible quality has a contrary species... totally unpredictable in its dynamics of principle... both in comparison to sententious condemnations and religious court judgments.

Unsurpassed is the narration of the encounter with Herod (23:6-11).

The tetrarch of Galilee was in Jerusalem on the occasion of the Passover, and since Pilate wanted to get rid of the problem he sent Jesus to his king.

The son of Herod the Great had long wanted to meet Jesus. His first reaction - Lk notes - was one of great joy, because he expected to meet a magician, a soothsayer, an expert in the occult arts. Perhaps in front of him the Nazarene would finally be convinced to perform some extraordinary gesture (one of those healings he had heard about).

The evangelist notes that Jesus did not dignify him with an answer.

On the contrary, the ruler "annihilated him" (23:11), that is, he considered him to be nothing....

He could have had no greater disappointment than to see no miracle performed.

The Message is clear: better not to look for Jesus as a miracle-worker: we will not receive an answer.

Here and there we may find what one normally looks for in religion, but the Lord does not lend Himself.

Christianity is the place of listening to the Word of life: a proposal to build according to God; not the marketplace of miracles carried out by opportunists.

That is why the Son is crucified among criminals. For the political and religious power, he was a far worse danger.

According to Luke only one reviled him; the other called Jesus by name and put his trust in him (v.42).

At the beginning of the Gospel the coming of the Lord is placed among the least of the earth.

From the very beginning he manifests himself to the world among unclean people and despised people [even those who were sure that they were to be done away with by the judge Messiah, and were therefore afraid of him] not among the righteous and holy of the Temple.

Then his whole life is spent among publicans and sinners, because he came for them.

For who does he bring back to the Father's house? Just anyone, who represents all of us - an evildoer who had committed murder - because all sins consist in taking away someone's life and joy of life.

So that murderer represents us. And Christ begins to build Family precisely with a criminal beside him, who is us: sinners recovered by his unconditional love.

The 'daughters of Jerusalem' weep because the people remain alone, caught between the violent dreams of Barabbas and the political realism of Rome. By accepting Christ's proposal, the holy city could break the chains of action and reaction, of offence-and-retaliation, of the spirit of vengeance that hangs over the world.

But on Golgotha the ultimate power of Grace - the foundation of life - is revealed over the old lines of the dead world:

"Father, forgive them, for they do not know what they are doing" (23:34): the last words of Jesus, also reported only by Lk.

The disciple of Christ does not know the language of imprecation, of cursing, of those who invoke punishment.

Even in the most dramatic moments of injustice and harassment we are called to pronounce only love: yielding, the source of new energy and inexplicable recovery.

Platform of the Church's new existence.

(Mt 21:1-11; Mk 11:1-10; Lk 19:28-40; Jn 12:12-16)

At school, the boys always had difficulty distinguishing between two Sienese artists, Simone Martini and his master Duccio - less courtly and more disturbing - until the catechist pointed out a detail of Jesus' entry into Jerusalem on the Majesty of Siena; the first great polyptych in history.

Duccio di Buoninsegna had enriched the scene with paschal symbols such as the tree behind Christ's head that alludes to the vital gallows, as well as the light-coloured dome still towering above [an icon of the body of the Risen One as a 'rebuilt temple'].

But what gave one pause for thought was the stark contrast between the two doors on the right side of the panel - also on the same compositional axis - underlining the divergence of situations.

In the painting the great entrance to the city nobly overlooks a cheering crowd, while the small door in the lower foreground alludes to the entrance to the Garden of Gethsemane.

Lower gate and enclosure delimit a deserted terrain. Elements that wedge angularly and almost clumsily into the harmony of the beautiful (but paradoxical) composition.

There is a vivid contrast between the wide gateway crowded with a festive multitude, and the threshold with that space left unfulfilled; icons of the sense of abandonment, sadness and loneliness of those who enter and cross it.

A jarring depiction, when compared to the hymnody of the city's huddles - despite the fact that the entire sector of notables remains perplexed.

In short, the common idea of a messianic entry into the holy city made smooth and triumphant on the wave of the advantageous moment, is cracked and disturbed by incongruous details.

Spy-like ingredients that invite a kind of reflection still unfortunately absent from the popular imagination, nailed to more scenic and directly pleasing commonplaces than the Palm Festival.

An in-depth biblical study induced the parish community to scrutinise the novel themes that gradually arose from a careful reading of the texts.

Even the children realised: the natural atmosphere, the punctuated repetition that creates habit, and the setting up of worship, could play tricks on them, conveying meanings even in vain - some even opposed to the call of the Gospels.

Gradually one realised why after the proclamation of the Entrance and the festive procession peppered with Hosannas and pretty sprigs in hand - the Liturgy of the Word imposed the discordant moment of the proclamation of the Passio.

Even the opening Gospel of the Liturgy was reinterpreted by the priest in a way that stunned the lively assembled community.

The priest asked the unbelieving young people what were the favourite 'animals' from Holy Scripture to describe Jesus and his proposal.

A provocation then began, which made people reflect on quaint habits and certain catchphrases; as well as, ponder the stereotypes that were too agreeable and harmonious.

In short, even today, in the 'village' of ancient traditions, disciples need to recover and release the prophecy of his resigned Person. It is the only thing the Lord needs.

He comes to propose a different Face of God, not a violent ruler - and a different relationship of the people of the children who want to grow, than what was expected: power and tranquillity.

No worldly kingship, no wars to be waged - this is the meaning of the gesture of laying the cloak on the modest horse.

Thus, the authentic disciples agreed with the low profile of the Messiah of peace.

But the adherence is not shared. Most of the onlookers humble themselves by spreading their cloaks on the road [at that time a sign of subordination]: they prefer subjection to a glorious King.

And unfortunately, over the centuries not a few believers have put submission before love, risky management of their own freedom to be and do.

The cut branches? They allude to the Feast of Tabernacles, during which the Messiah should have appeared... imagined Great, avenger, proponent of easy prosperity at the expense of other peoples.

So Jesus finds himself constrained and as if taken hostage between two wings of the crowd: a group that directs, to show him the path of power - and one that presses him, as if not to let him escape, nor make him do his own thing.

Too dangerous.

Unfortunately, the misunderstanding has lasted to this day, and is still very tenacious to eradicate. The imagery of that particular Sunday confuses the sense of the festive setting.

We too are in danger of still mistaking the Son of Man, the image of the Father, for the Son of David - the skilful leader who a thousand years earlier had militarily reunited the tribes and given imperial lustre to the nation.

In the Gospels, the Lord does not allow himself to be identified with the eagle of John, although it is He who comes from above and sees beyond the immediate.He is not a winged spiritual being [symbolised by Mt] but fully incarnate, despite being the authentic Angel, i.e. the Father's Envoy par excellence.

Jesus is not associated with the lion [Mk], king of the forest and the beasts, although he is the only successful and majestically royal man - a true and totally 'present' Person according to God.

Still less do we place it alongside the ox [Lk] icon of ancient, traditionally sacrificial devotion.

On a Gospel basis, it is not even possible to imagine the figure and proposal of the Master with the typical bestiary of homage and respect with which sovereigns and dignitaries, all the powerful and the elect, even of the official religious caste, were idealised in the ancient East.

The Gospels do not recognise Jesus as a majestic bird of prey: they equate the stability, quality and action of His Spirit in the icon of the 'dove'.

Again, with a figure that really makes the chickens laugh: the 'hen', who laments the ruinous choices of her brood (Mt 23:37).

In place of the power of the lion [of Babylon or the tribe of Judah] behold: meekness of the Lamb who gives all of himself, including his skin.

Instead of ascetic renunciations, or animals destined for the offertory needed to appease the gods: a man with a heart of flesh and not of beast, with an ideal of communion. Life of coexistence, wrested from the prehuman.

As if to say: it is a web of being (oneself, even little ones) and of qualitative relationships, which supplants and sublimates the archaic sacrificial practices [sacrum-facere] with which in ancient times people sought contact and a relationship of reciprocity with the celestial life.

Now she is identified with human wholeness.

As an eloquent alternative to the fiery extravagance of a steed that presses forward and performs great deeds, fully collaborating to make its leader illustrious, here is the symbol of tireless industriousness, dropped into the common life of all: the 'donkey'!

This of the little donkey is a thunderous proposal of a resigned life, tailor-made for disciples still distracted, bamboozled in dreams of solemnity, prestige, worldly glory, competitive lusts [it seemed a truism of the heart].

It means: within each of us there is a prophecy of unceasing service that must be "untied".

It is as if there dwelled in the innermost being an unexpressed spring being that can and wants to be freed from the many bonds of expectations of easy success, greatness, and consensus.

Previously indifferent or disdainful hopes, for giving credit to a resigned Messiah.

Such is the level of Faith that it surpasses the common religious sense. 

It easily turns enthusiasm into sadness and adherence into abandonment, covering up the dark powers of our blocks.

That is why [and it is still contemporary history, of following and betrayal] the same people who acclaim, expecting triumphal celebration, sublime accolades and easy shortcuts - then fall in with the rejection of Christ. 

Drops of emotion, prayer and vital energy

The weeping over the eternal city, with tears of father, mother, son

(Lk 19:41-44)

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

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

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

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

Jesus wants to storm the closed gates of every citadel; first of all of the hardest bone: Jerusalem, the holy city.

The "eternal" territory is less capable of accepting the Lord's proposals - even those flaunted to others but lived out in their own right with aberrant behaviour here and there (forcing repeated appeals).

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

Situations that drag on the problems themselves - which gradually become chronic.

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

Forget the ferment of conversion, the engine of society, the seed of new life!

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

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

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

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

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

Blurring our gaze, this does not allow us to rid ourselves of the most insidious idols that disfigure existence and the mind.In this way, the dirigiste, superficial and violent point of view confuses and sidetracks the path to Shalôm.

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

Once, there were trenches, killings and destruction of walls and houses by Nebuchadnezzar, then the Roman one in 70 alluded to more directly in the text.

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

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

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

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

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

Yet the elect and exclusivist class still chooses to fall and ruin, thereby self-destructing their own people.

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

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

Even in time, it disregards the good work of its authentic witnesses.

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

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

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

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

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

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

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

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

It is better not to spoil love. Standing up for oneself is the mask of dwarfs, not the virtue of the strong - nor of family members.

But by also noticing the places of rupture, and recovering the social pace, it is with new evangelical acumen that we will be able to make the God-for-all truly operative and alive, rather than grieving over us.

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

To internalise and live the message:

What do you think is hidden from your eyes, but previously announced - and crying bitterly?

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

Peace, in Truth

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

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