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

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

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

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

[Pope Francis, Angelus 5 February 2017]

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

(Lk 16:1-13)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The right choice, in small and large matters

Lk 16:1-13 (1-15)

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

(Lk 16:1-8)

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

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

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

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

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

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

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

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

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

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

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

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

The prominent man was cornered for a transparent account.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To internalise and live the message:

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

Honest administrators - at various levels - and the common home

Mammona in small and large matters

(Lk 16:9-15)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To internalise and live the message:

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

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

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

[…] I was able to pause and reflect on the correct use of earthly goods, a theme the Evangelist Luke reproposes for our attention this Sunday in various ways. 

Telling the Parable of the dishonest but very crafty administrator, Christ teaches his disciples the best way to use money and material riches, that is, to share them with the poor, thus acquiring their friendship, with a view to the Kingdom of Heaven. "Make friends for yourselves by means of unrighteous mammon," Jesus says, "so that when it fails they may receive you into the eternal habitations" (Lk 16: 9). 

Money is not "dishonest" in itself, but more than anything else it can close man in a blind egocentrism. It therefore concerns a type of work of "conversion" of economic goods: instead of using them only for self-interest, it is also necessary to think of the needs of the poor, imitating Christ himself, who, as St Paul wrote: "though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" (II Cor 8: 9). 

It seems paradoxical: Christ has not enriched us with his richness but with his poverty, with his love that brought him to give himself totally to us. 

Here one could open up a vast and complex field of reflection on the theme of poverty and riches, also on a world scale, in which two logics of economics oppose each other: the logic of profit and that of the equal distribution of goods, which do not contradict each other if their relationship is well ordered. 

Catholic social doctrine has always supported that equitable distribution of goods is a priority. Naturally, profit is legitimate and, in just measure, necessary for economic development. 

In his Encyclical Centesimus Annus, John Paul II wrote: "The modern business economy has positive aspects. Its basis is human freedom exercised in many other fields" (n. 32). Yet, he adds that capitalism must not be considered as the only valid model of economic organization (cf. ibid., n. 35). 

Starvation and ecological emergencies stand to denounce, with increasing evidence, that the logic of profit, if it prevails, increases the disproportion between rich and poor and leads to a ruinous exploitation of the planet. 

Instead, when the logic of sharing and solidarity prevails, it is possible to correct the course and direct it towards an equitable, sustainable development. 

May Mary Most Holy, who in the Magnificat proclaimed: the Lord "has filled the hungry with good things, and the rich he has sent empty away" (Lk 1: 53), help Christians to use earthly goods with Gospel wisdom, that is, with generous solidarity, and inspire politicians and economists with farsighted strategies that favour the authentic progress of all peoples.

[Pope Benedict, Angelus, 23 September 2007]

2. The problems and challenges facing pastoral activity in north-eastern Brazil are long-standing, almost endemic, posing the Church's pastors with the troubling question: how can we evangelise such vast and poor populations and share the anguish born of their poverty, which in real life takes on very concrete forms, in which we should recognise the suffering face of Christ? How can we build up the Church, with its distinctive characteristic of being a "sign and safeguard of the transcendent dimension of the human person" and a promoter of his or her integral dignity, with these "living stones", when their poverty is often not only a random stage in unavoidable situations caused by natural factors, but also the product of certain economic, social and political structures?

3. We cannot fail to remember with gratitude in this circumstance, at least globally, the host of self-sacrificing, virtuous and devoted missionaries and pastors who preceded you and who must be considered as the founders of the Church of God (cf. Eph 2:20) in your current dioceses, or, to use the patristic expression, "who gave birth there" Churches there, and not without suffering. In their time, they surely asked themselves what God's plan was for the vocation of each person in building society, to make it ever more human, just and fraternal, and how the priority of priorities in evangelisation could be achieved: to seek first the kingdom of God and his righteousness.

5. In order to progress gradually and effectively, and not only to satisfy their immediate vital needs, peoples and human groups in general need solidarity to achieve the indispensable and permanent transformation of the structures of economic life. But it is not easy to proceed along the steep path of this transformation unless there is a genuine conversion of minds, wills and hearts, which will dispel the confusion of freedom with the instinct of individual and collective interest, or even with the instinct of struggle and domination, whatever ideological colours they may be cloaked in (cf. John Paul II, Redemptor hominis, 16).

[Pope John Paul II, Address to Brazilian Bishops, 16 September 1985]

The parable in this Sunday’s Gospel passage (cf. Lk 16:1-13) has as its protagonist a sly and dishonest steward who, charged with wasting his master’s goods, is about to be dismissed. In this difficult situation, he does not complain; he does not seek justifications nor does he allow himself to become discouraged, but thinks of a way out in order to ensure himself a calm future. He initially reacts with clarity of mind, recognizing his own limitations: “I am not strong enough to dig, and I am ashamed to beg” (v. 3); then he acts shrewdly, robbing his master for the last time. In fact, he calls the debtors and reduces the debts they owe to the master, in order to make them friends and to be repaid by them later. This is to make friends through corruption and obtaining gratitude through corruption, as sadly is common practice today.

Jesus presents this example certainly not to encourage dishonesty, but prudence. Indeed he emphasizes: “The master commended the dishonest steward for his prudence” (v. 8), that is, for that combination of intelligence and cunning, which enables one to overcome difficult situations. The key to reading this narrative lies in Jesus’ invitation at the end of the parable: “make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations” (v. 9).

This seems somewhat confusing, but it is not so: the “unrighteous mammon” is money — also called “devil’s dung” — and in general material goods.

Wealth can propel one to build walls, create division and discrimination. Jesus, on the contrary, encourages his disciples to reverse course: “Make friends for yourselves by means of mammon”. It is an invitation to know how to change goods and wealth into relationships, because people are worth more than things, and count more than the wealth they possess. Indeed, in life, it is not those who have many riches who bear fruit, but those who create and keep alive many bonds, many relationships, many friendships through a variety of “mammon”, that is, the different gifts that God has given them. But Jesus also points to the ultimate aim of his exhortation: “Make friends for yourselves by means of mammon so that they may receive you into the eternal habitations”. If we are able to transform wealth into tools of fraternity and solidarity, not only will God be there to welcome us into heaven, but also those with whom we have shared, properly stewarded what the Lord has placed in our hands.

Brothers and sisters, this Gospel passage makes the question of the dishonest steward dismissed by his master, resonate in us: “What shall I do now?” (cf. v. 3). In facing our shortcomings and our failures, Jesus assures us that we are always in time to put right with good the harm done. Those who have caused tears, make someone happy; those who have wrongfully taken, give to those who are in need. By doing so, we will be commended by the Lord “because we have acted with prudence”, that is, with the wisdom of those who recognize themselves as children of God and challenge themselves for the Kingdom of Heaven.

May the Blessed Virgin help us to be prudent by assuring ourselves not worldly success but eternal life, so that at the moment of the final judgement, the needy people whom we have helped can testify that in them we saw and served the Lord.

[Pope Francis, Angelus, 22 September 2019]

In the difference between common religiosity and Faith

(Lk 8:4-15)

The parables compare the lived reality and the world of the Spirit:

«And another part fell on the earth the beautiful one, and sprouted it bore fruit a hundredfold» (v.8).

Palestine’ stony terrain and scorching climate did not make it easy for the workers who lived on agriculture.

The lack of rain and the intrusion into the fields of those who wanted to shorten the path, destroyed the plants.

Tiring action and few tangible results.

Despite the enormous difficulties, every year the peasant threw grains with a wide hand, generously - and ploughed, animated by confidence in the inner life force of the seed and in the bounty of nature.

Ploughing was after sowing, to avoid that the soils turned over dried immediately under the powerful heat, and did not allow the grains to take root thanks to a minimum of moisture.

So the sower didn’t select the different types of ground prematurely.

The Seed already works: the new ‘Kingdom that Comes’ is not glorious, but here and there it takes root and produces - even where you do not expect.

According to the ancient religious mentality it seems a madness, but the divine Farmer does not choose the type of "land", nor discriminates on the basis of the percentage of production - although it would seem easy to predict.

The Sower even accepts that his ‘grain’ fallen on the ground «beautiful», fruits in differently: one hundred, sixty, thirty for one [Mt 13:8.23; Mk 4:8.20; the text of Lk doesn’t speak of percentages].

The term «beautiful» (in the Eastern sense) means the full and fruitful land [the soul and work of the most intimate, even anonymous ones].

The Lord means that a wise commitment to evangelization cannot be measured with fussiness.

His Word remains as a Beginning thrown into the human heart by the One who is neither stingy nor exclusive - but magnanimous.

In this way, the Church, his new People, is a small alternative world to both the Empire and selective religions.

The new Rabbi did not intend to carve out better disciples than others - isolated from the reality of the human family.

He was proposing a new lifestyle, cohabiting.

In short, God doesn’t force the growth of the ‘seed’ in each of us, in an abstract way; He waits patiently.

Even accepts that it is born badly or that it does not arise at all. He knows where to go.

Since overflowingly spreads on all kinds of hearts (even on asphalt), He foresees already that will be accused of being unwise.

But He doesn’t worry about the quantity, nor about the immediate outward fruits of His ‘grain’.

He doesn’t care that the work is "effective in departure"!

Such is the amiable, humanizing and divine (parental) Tolerance that saves. Loveableness that does not kidnap us every moment, to plan.

Rather, all this is to make us understand that He is not a calculating and miserly God, external, tight and biased; but a munificent and conciliatory Father.

Lord of the Kingdom who does not wait first for our little ‘perfections’.

The metaphor that follows the initial parable is intended to emphasize that any lack of result is not to be attributed to the lack of vitality of the Seed, nor to the divine Work, but to man’s freedom; to his condition of limit or incoherence.

Unfortunately, from the earliest generations of believers, the positive Call of Jesus has been reinterpreted somewhat backwards: with moralistic and individualistic overtones (vv.11-15) that have undermined its genuineness.

In this way, the initial proposal of personal Faith became contaminated with the customary purist and fall-back [guilt-ridden] outlook typical of the surrounding philosophies and religions, as well as common thought.

Certain configurations of ecclesial order subsequently normalized the same exceptional power of the Message; so unprecedented. In particular, the new sense of adequacy, confidence and self-esteem that the Son of God intended to communicate to His friends, and to the world of the least.

[Saturday 24th wk. in O.T.  September 20, 2025]

The difference between common religiosity and personal Faith

(Lk 8:4-15)

The stony soil and scorching climate of Palestine did not make life easy for farmers. The scarcity of rain and the intrusion into the fields of those who wanted to shorten their journey destroyed the plants. It was hard work with few tangible results.

Despite the enormous difficulties, every year the farmer sowed his seed generously and ploughed, animated by his faith in the seed's inner vitality and in the munificence of nature.

Ploughing followed sowing, to prevent the turned soil from drying out immediately under the intense heat and preventing the seed from taking root thanks to a minimum of moisture. Therefore, the sower did not select the different types of soil in advance.

The parable (vv. 5-8) that precedes the allegory (vv. 11-15) compares lived reality with the world of the Spirit. The seed is already at work: the new 'Kingdom to Come' is not glorious, but here and there it takes root and produces - even where you least expect it.

According to conventional thinking, this seems crazy, but the divine 'farmer' does not choose the type of 'soil', nor does he discriminate on the basis of its productive potential - which would seem easy to predict.

The Sower even accepts that his 'grain' fallen on 'good' soil (v. 8) will bear fruit in time 'with perseverance' (v. 15). Unlike Mark and Matthew, Luke speaks only of 'fruit a hundredfold' (v. 8).

Jesus means that the work of evangelisation cannot be measured with pedantry. His Word remains as a Seed sown in the human heart by the One who is neither stingy nor exclusive - but magnanimous.

His Church is a small world alternative to both the Empire and immediately selective religions: the Lord has no intention of carving out disciples who are immediately better than others and isolated from the reality of the human family. A new way of life.

God does not force the growth of the 'seed' in each of us, but waits patiently. He also accepts that it may grow badly or not sprout at all.

Since he scatters abundantly on all kinds of hearts [even on the asphalt], he knows that he will be accused of being unwise: he is not concerned with the immediate external fruits (!) of his 'seed' - he does not care whether the work is 'effective from the outset' (!).

But he is interested in making us understand that he is a Father, not the calculating God of ancient beliefs: miserly, superficial, stingy, aloof, prejudiced.

The metaphor that follows the initial parable emphasises that any lack of results is not attributable to the seed's lack of vitality, nor to God's work, but to human freedom; to our limited or inconsistent nature.

God is generous, especially in the age of rebirth from crisis: it is also a time of generous sowing by the Father, the 'farmer' of his seedlings - more adventurous and less respectable than traditionalists.

Obviously, the Word of the Master and Lord warns against anything that could prevent a new genesis - above all because we often wait to mechanically return to old roles and the old system of things, which is habitual, external and dirigiste.

Are we perhaps still too attached to previous desires and economic levels that have now been overwhelmed by events... not accepting the emergence of opposites that we had never experienced or planned for?

We still think we can return to 'everything as it was before'; to the superficiality of a society based on appearances, not rooted in conviction, immediately enthusiastic and unable to look beyond.

Instead, the changing tide is coming so that we can learn to look within, elsewhere and beyond - to focus on our own and others' unique figures, in the conviviality of differences.

It is likely that the knowledge or lifestyle we would like to reaffirm is still linked to old models that are welcome but now inadequate to provide new answers to new questions. And perhaps all this has led us to imitate too much the disqualified having-appearing, instead of the precious being at the centre of our Calling by Name.

It is not impossible that we have allowed ourselves to become accustomed to decision-making nomenclatures or to hastiness due to performance anxiety, which do not take into account the beautiful terrain of character and vocational gift [which would lead to better contact with the unfulfilled energies of our true inclination - nestled among inconsistencies].

Here we are, caught up in concerns about restoring 'business as usual' or 'how we should be'... Despite the fact that the current traumas are clear signs to broaden our awareness, which has been stifled until now (as if by brambles). These contemporary appeals are eloquent calls to launch every side towards the Exodus, to conquer renewed freedoms and territories of the soul, in essence.

All the influence of an empty and formal spirituality that we carry with us still inhibits a good perception of today, and unnerves us, taking away our inner strength. It does not allow us to follow our own impulse in harmony with the inner world - or the same tendencies in listening to the incessant Call of the Gospels, which is still disseminated by non-conformist prophets, to announce the truth and the creation of a new world.

Well, something - or our whole life - could end up confused; more than ever, we may not be going in the right and clear direction: we may not be making ourselves special as the Sower would like - precisely because of the clichés or emotional voids that steal the Seed, or suffocate the plant, or because of the usual presumption that wants to rise to the top immediately and thus prevents us from putting down deep roots.

We will then have to put aside our mental turmoil and unilateral volitional turmoil; leave space and give in to the new current of quality that is carrying us. And surrender to the proposals of the tide of grains that come to guide us beyond the old disputes: to the natural, original energy of Providence, which knows more than we do.

To the Wind of the Spirit that unfolds beyond the 'grains' - where you least expect it - it does not even matter how immediate the results are - but our 'good' harmony (v.8) - which helps to bring us up to speed with the reality of far-sighted combinations. They will reorder everything in a different way: beyond habitual mental systems - and every result will be more prudent, in favour of the peripheries.

Without too much disposition and calculation in the choice of terrain - once pretentiously removed and sanitised upstream - we will realise that the Sower will finally have crumbled many worldly pedestals, not to humiliate anyone, but to give surprises of astonishing fruitfulness, even for the growth of every creed [all denominations].

His is always and everywhere a generous and uniquely creative Action, put in place to regenerate and empower convictions - not to make us repeat the usual actions or liturgies from the manual [or more glamorous ones]. Then resume playing with the performance or narrow confines of approved patterns.

If we want to synchronise ourselves with the movement of the Sower, we must move with Him and like Him towards the poverty of the various soils [existential situations].

A special narrowness - even more acute in times of global emergency - that forces us to 'move', to become itinerant, to scatter everywhere... and not just to reap a hundredfold (vv. 8.15) in the usual protected centre.

Parables and the mystery of blindness: Narration and transmutation

Getting lost, for transformation

(Lk 8:9-10, 18; cf. Mt 13:10-17; Mk 4:10-12, 25)

St Paul expresses the meaning of the 'mystery of blindness' that contrasts with his journey with the famous expression 'thorn in the side': wherever he went, enemies were already waiting for him, as well as unexpected disagreements.

So it is for us too: disastrous events, catastrophes, emergencies, the disintegration of old reassuring certainties - all external and murky; until recently considered permanent.

Perhaps in the course of our existence, we have already realised that misunderstandings have been the best ways to reactivate ourselves and introduce the energies of renewed Life.

These are resources or situations that we might never have imagined would be allies in our own and others' fulfilment.

Erich Fromm says:

'To live means to be born at every moment. Death occurs when we cease to be born. Birth is therefore not an act; it is an uninterrupted process. The purpose of life is to be born fully, but the tragedy is that most of us die before we are truly born'.

Indeed, in a climate of unrest or absurd differences [that force us to regenerate], the most neglected inner virtues sometimes come to the fore.

New energies - seeking space - and external powers. Both malleable; unusual, unimaginable, unorthodox.

But they find solutions, the real way out of our problems; the path to a future that is not simply a reorganisation of the previous situation, or of how we imagined 'things should have been and done'.

Once a cycle is over, we start a new phase; perhaps with greater righteousness and frankness - brighter and more natural, humanising, closer to the 'divine'.

Authentic and engaging contact with our deepest states of being is generated acutely by detachments.

They lead us to a dynamic dialogue with the eternal reserves of transmuting forces that inhabit us and belong to us.

A primordial experience that goes straight to the heart.

Within us, this path 'fishes' for the creative, fluctuating, unprecedented option.

In this way, the Lord transmits and opens his proposal using 'images'.

An arrow of Mystery that goes beyond the fragments of consciousness, culture, procedures, and what is common.

For a knowledge of oneself and of the world that goes beyond that of history and current events; for the active awareness of other contents.Until the turmoil and chaos itself guides the soul and compels it to a new beginning, to a different perspective (completely shifted), to a new understanding of ourselves and the world.

Well, the transformation of the universe cannot be the result of cerebral or dirigiste teaching; rather, it is the result of a narrative exploration - one that does not distance people from themselves.

And Jesus knows this.

New interpretation of the different Soils

Evolution of the Covenant in times of crisis: the same flaws, different harmonisations

(Mt 13:18-23)

God is generous, especially in the age of rebirth from crisis: it is also a time of generous sowing on the part of the Father.

He remains the Farmer of his seedlings - more adventurous and less respectable than traditionalists or fashionable people.

Obviously, the Word of the Master and Lord warns against anything that could prevent a new Genesis - above all because we often wait to mechanically return to old roles and the old system of things; to the habitual, external, dirigiste model.

Are we perhaps still too attached to desires and previous economic levels (v. 22) now overwhelmed by things... not accepting the emergence of opposites that we had never experienced or planned for (v. 19)?

We still think we can return to 'everything as before'; to the superficiality of a society based on appearances rather than convictions; to an immediately enthusiastic exterior (vv. 20-21) that does not shift our gaze.

Instead, the different tide comes so that we learn to fix our gaze within, elsewhere, and beyond - to focus on our own and others' 'unique figure' in the conviviality of differences.

It is likely that the knowledge or lifestyle we would like to reaffirm is still linked to standards, whether welcome, old-fashioned or à la page - now inadequate to provide new answers to new questions.

And perhaps all this has led us too much to follow and imitate the disqualified 'having-appearing', instead of being, and that precious character at the centre of our Calling by Name.

It is not impossible that we have allowed ourselves to become accustomed to decision-making nomenclatures or to rushing due to performance anxiety.

These do not take into account the 'beautiful terrain' of uniqueness, of the unprecedented gift of vocation [which would lead to better contact with the unfulfilled energies of our genuine inclination - nestled among inconsistencies].

Instead, we are all preoccupied with concerns about restoring things 'as they were' or 'as they should be'...

This is despite the fact that the current traumas are explicit signals to broaden the awareness that has been stifled until now (as if by 'brambles': v.22).

Eloquent appeals - even contemporary ones - to launch every side towards the Exodus, for the conquest of renewed freedoms; territories of the soul, though hidden, at the core of our essence.

All the influence of an empty and formal spirituality that we carry with us still inhibits a good perception of today, and unnerves us, taking away our inner strength.

It does not allow us to follow our own impulse in harmony with the inner world - or the same tendencies in listening to the incessant Call of the Gospels [which is still disseminated by non-approved prophets, to proclaim the truth and the creation of an alternative world].

Well, something or our whole life could be confused; more than ever, we are not going in the right and clear direction: we are not making ourselves special as the Sower would like - precisely because of the stereotypes or emotional voids that steal the Seed, or suffocate the plant, or because of the usual presumption that wants to return to towering immediately and thus prevents us from putting down deep 'roots'.

We will then have to put aside our mental turmoil and unilateral volitional turmoil; make room and give in to the new current of quality that is carrying us.

And surrender to the proposals of the tide of 'grains that come' to guide us beyond the old disputes: to the natural, original energy of Providence, which knows more than we do.

To the Wind of the Spirit that unfolds beyond, the grains - where you least expect them - it does not matter what percentage is productive (v.23b) but our 'beautiful' harmony (v.23a Greek text) that helps to bring us back to the reality of far-sighted mixtures.

They will reorder everything in a different way: beyond habitual mental systems - and every result will be more prudent, in favour of the Peripheries.

Without too much disposition and calculation in the choice of terrain [once pretentiously removed and sanitised upstream], we will realise that the Sower will have finally crumbled many worldly pedestals; not to humiliate anyone, but to give surprises of astonishing fertility, even for the growth of every creed (all denominations).

His is always and everywhere a generous and exceptionally creative Action, put in place to regenerate and empower convictions.

Not to make us repeat the usual actions or clichés from the manual [and start playing with performance again, or with the narrow confines of widely approved patterns].If we want to synchronise ourselves with the movement of the Sower, we must move with Him and like Him towards the poverty of the various soils (existential situations).

A special narrowness - even more acute in times of global emergency - that forces us to 'move', to become itinerant, to scatter everywhere.

And not just to gather the 'hundred' (v. 23) in the usual protected 'centre'.

The Lord scatters the seed of the word of God freely and with abundance but knowing that it may fall on poor soil, which will not allow a seed to mature because of dryness, or that its vital force may be extinguished, choked by thorn bushes. Yet the sower does not lose heart, for he knows that part of this seed is destined to find "good soil", namely, ardent hearts capable of receiving the word with willingness to help it mature through perseverance and yield fruit generously for the benefit of many. 

The image of the soil can evoke the reality of the family, on the whole good; the sometimes arid and harsh environment of work; the days of suffering and tears. The earth is above all the heart of every person, especially of youth, to whom you address your service of listening and guidance: a heart that is often confused and disoriented, yet capable of containing unimaginable powers of generosity. It is like a bud ready to open to a life spent for the love of Jesus, able to follow him with the totality and the certainty that comes from having found the greatest treasure that exists. It is always and only the Lord who sows in human hearts. Only after the abundant and generous sowing of the word of God can one progress further along the paths of companionship and education, of formation and discernment. All this is linked to that tiny seed, the mysterious gift of divine Providence which releases from within an extraordinary force. In fact, it is the Word of God who brings about in himself what he says and desires.

[Pope Benedict, to participants at the European conference on vocational pastoral care, 4 July 2009]

5. “Behold, the sower went forth to sow” (Mt 13:3).

The Incarnation of the Word is the greatest and truest “sowing” of the Father. At the end of time, the harvest will take place: man will then be subjected to God’s judgement. Having received much, much will be asked of him.

Man is responsible not only for himself, but also for other creatures. He is responsible in a global sense: in fact, their fate in time and beyond time is linked to him. If he obeys the Creator's plan and conforms to it, he leads the whole of creation into the kingdom of freedom, just as he dragged it with him into the kingdom of corruption because of his original disobedience. This is what St Paul meant to tell us today in the second reading.

His discourse is mysterious, but fascinating. By welcoming Christ, humanity is able to bring a flow of new life into creation. Without Christ, the cosmos itself pays the consequences of humanity's refusal to freely adhere to the plan of divine salvation. For our hope and that of all creatures, Christ has sown in the human heart a seed of new and immortal life. A seed of salvation that gives creation a new direction: the glory of the Kingdom of God.

[Pope John Paul II, homily at S. Stefano di Cadore, 11 July 1993]