The 'win-or-lose' alternative is false: you have to get out of it. Do you want to get ahead of me? Have a seat

(Lk 6:27-38)

Not opposing the wicked allows one to experience the Beatitudes (Lk 6:20-26) - the antidote to one-sided relationships; but this is impossible if we do not allow an innate Energy to develop.

The Tao says: "If you want to be given everything, give up everything". In the infinitely repeated reciprocation, there is no wisdom reading in; in the reversal, yes.

The Greek text of Lk does not speak of "merits" (cf. translation CEI 1974) nor of "gratitude" (translation CEI 2008), but of "Gratitude" (vv.31.33-34)!

Of course, it is not easy to understand the meaning of the Gift, of Gratuity: but the Master does not want us only to become more capable of thankfulness and well-behaved.

Jesus in us is not simply concerned with changing the situation and softening it: he wants to replace the whole system of spurious things and artificial, mannered relationships.

Otherwise nothing would be changed, nothing would be radically reversed; quite the contrary: in the goodness of circumstance the superstructures that alienate us would be strengthened.

The new experience of God is that of a genuine creative Love, which ceaselessly tosses up, introduces new powers, and incredibly turns everything upside down.

There is a greater Justice: living in the new position that the tide of life and Providence chisel out for each of us.

It is not effort that will make us stand where the (truly perfect) Vocation wants us to dwell, but a slow match - even in the swings.

Outside and inside of us there is another territory, where the affinity of the Waiting meets God's Design: this after a time of Silence that intensely lives the today by grasping its depth, intuiting it as the unpredictable root of tomorrow.

There is a different Reign, where condescension meets new drives, cosmic and acutely personal; Profile of the Living.

Thus, here we are without precipitation: after a pause energy, virtue becoming root and sap of the most exclusive future.

The spiral of returning offence can occupy all our space and time. Thus it dampens the ability to correspond to the new jingle of the Calling.

It takes away our perception, our whole listening to the Newness of God that is in the dawning.

The First Testament recognised the principle of justice 'one is worth one' in the right of vengeance.

Thus curbing the volume of retaliation and the power of the strong [their possible blind violence as a result of trifles] over the weak within the limit of equality.

But this is not enough not to pervert relations and allow the Father to propose a special realisation to us, which imposes 'Suspensions' from the homologising spiral.

By generating confusions of our own, it pales the very history of salvation that is, on the contrary, creating an unprecedented: it cuts it off at the root.

This is why the Lord orders the subversion of the habits of ancient religiosity, of its own impetus; of the divisions involved [acceptable or not, friends or enemies, near or far, pure and impure, sacred and profane, etc.].

The divine Kingdom starts from the Seed, not from outward gestures or forms; nor does it use conformist sweeteners, which leave roles untouched.

In order to grasp the very rhythm of God (who wisely creates) souls must take the pace of things, which mature in linear terms until they overthrow or multiply - not in a 'printed' way, but in a personal way.

The events themselves regenerate spontaneously, outside and even within us; no need to force it.

Growth and destination also remain thanks to the spring of external mockeries and constraints.

In the Tao Tê Ching we read: 'If you want to obtain something, you must first allow it to be given to others'. Flowering will be without compulsion.

So, steadfastness in the tribulation, acceptance and forbearance of profiteers, the superficial and the vain becomes the offspring of a new child, of an unthought-of Genesis that is just weaving its first roots with that very marshy soil.

From ingots nothing is born, from the obstinate the usual things are born, from the hasty the exact opposite; from dung new flowers are born, which we did not even plant.

The suspension experienced in Mystery opens our fate of already decreed foolishness to trust in a new, unrepeatable Act of Being.

It opens up the Meaning that you do not expect, in a climate of inventiveness that glosses over the action-reaction instinct - so that the chain of normality does not take over the prodigy of vocational Identity, of our character and realisation.

Non-violence is not, therefore, a norm of mere exquisiteness of mind, but a superior Arrow, pointing a direction of non-mechanical Research, which advances from discovery to discovery.

The truly exemplary life is always of a different kind, out of the ordinary.Letting everyone, even the opportunists [and holiness actors] get ahead, does not immediately put us in the saddle or in the shop window, but neither will it ultimately make us pay too much in person.

It creates the right detachment so that when we are ready, the time will come when we will realise that our mortification was a crossroads: it opened up our destiny to a less short-lived, life-expanding hope.

The Tao says: "New beginnings are often disguised as painful losses [but] what is yielding overcomes what is hard. The slow overcomes the fast'.

If the others are not as we dreamed, it is fortunate: the doors slammed in our faces and their sting put us in touch with our deepest virtues, and with the resources we have not yet given space to.

Betrayals, abuses, spite, revenge, outrages, mortifications... that would like to make us uneasy and dishearten us... are preparing our development, and much other joys.

The adventure of extreme Faith is for a Beauty that wounds and an abnormal, prominent Happiness. But only those who know how to wait find their Way.

Forgiveness ahead: not marking boundaries

Exemplary encounter and Life at the unknown summit

(Lk 6:36-38)

Is it possible to put the Gospel under exemplary "Measure" - e.g. of (retributive) Law or of First Testament and Tradition?

No, it would not build Family. And the culmination of this kind of experience would be an ethnic or elitist prerogative.

Configuration and proposal that would give birth everywhere to a grey, slavish, fragile world; incapable of dialogue and unknown discoveries.

After feeling separated from a humanising and divine quality of life, only the awareness of reconciliation can transform environments and people.

Such is the living Jesus in community.

He immerses his intimates in a new experience of fluid understanding, devoid of pride - despite being 'devout'.

Without, in fact, assuming prissy or photocopied attitudes.

It is then that humility effortlessly floods us, bringing Charity to the summit: in the heavenly setting of the Gratis that shifts the gaze.

By suppressing, artifices inexorably close off the joy of living.

They harness it in manners, in the endless accentuation of effort - against oneself, and against the world of others.

Conventions, standard duties and reactions, never contain the benevolent, incisive energies of growth.

We see it in the lives of the saints: listening deeply, letting it be... and Forgiveness, they increase love a hundredfold.

It becomes the source of incredible gestures in favour of one's neighbour; in the accentuated realisation, in the care, in the free hospitality, in the total and unstinting gift.

There is always a need for the contribution of new energies and situations - even intimate ones - and their surprises.

Not discarding the naivety of others means having learnt to welcome our own frailties and oppositions.

The world begins to change when we accept ourselves, in the experience of appreciation of the God-With-We.

This is how we learn to perceive Beauty, instead of dryness and detachment: that which makes life more intense and at the same time smooth.

Even the knowledge of God is not a confiscated commodity or an acquired science, already inwardly and outwardly foreclosed.

It moves from one action and another, unceasingly; it is realised in an ever-living Encounter, which neither blocks nor dissolves the personality of each one.

The criterion of acceptance (albeit of varied goods for the soul), the principle of remission, coexistence, communion (even of multiple, even material resources) have been the main catalysts for growth.

Right from the earliest churches, the vector of mercy, even in summary, in petty things, was the source and meaning of all the formulas, of all the signs of the nascent liturgy itself.

The existential and spiritual centre to which to converge.

Here was the conciliation of friction between customs and less closed conceptions, between bell towers and internal tribes, traditionalists and avant-gardists; and so on.

In the Spirit of Providence, every composition is not simply a work of magnanimity proper to those who seek always to look ahead.

It is the beginning of the future world; the beginning of an unforeseeable and unspeakable adventure, even a scapegoat.

And we in such a kingdom are suddenly reborn. Reborn; as if sprung from the new humanity, the condition of authentic children.

Generated again by the Father, who grants everything and everyone: because we have come into frank contact, in the Person of Christ.

In short, Christian Forgiveness is not the common 'positive look'. Nor does it have anything to do with so-called 'positive thinking'.

Tolerance of children is not a simplistic 'going beyond' in an artificial sense. As in pretending nothing has happened and turning a blind eye [in a blunt, sometimes intimately contemptuous manner].

The spirit of understanding to which we are called does not derive from good-natured paternalism, which only saves manners.

It is God's newness that creates an environment of Grace - with enormous possibilities, bursting forth from diverse energies.Novelty that breaks through to shatter primates, stagnant balances.

It does so through an impossible opening of credit - with a lordship of qualities and perspectives.

Scenarios that regenerate and reactivate individuals, families, fraternities; the whole world.

All so that we are freely placed in the position and reciprocity that enables us to reveal the hidden - astounding - meaning of being and vocation.

The very reason why we were born.

Per-gifting is a surplus restitution of all lost dignity. Indeed, far beyond.

It does not just put us back on our feet; it does not just restore. It enhances and strengthens the dull.

It transforms the mediocre or those who approach despite having a different sensibility, a heavy baggage, and the voiceless... into outriders and brilliant inventors.

Because what was unthought of yesterday will be clarifying and driving tomorrow.

In the wake of different visions or expectations, confusions will make sense.

The thinning of the fog will not be achieved by normal, enlisted hearts, always indulgent towards themselves but stern when someone touches their interests and habitual automatisms.

The work of healing, of recovering the scattered being - the therapy of the real problems - will arise rather through the work of the despised and intruders.

Scorned, despised, eccentric, shaky - out of every turn and predictability.

Leavened dough. Not self-referential.

These are the authentic virtuosos. Principle of Catholicity, understood as a wide field.

The Pearls of the New Pastoral: those who help not to mark too many ideal boundaries.

"There is a happy formula of St. Vincent de Lérins who, comparing the growing human being and the Tradition that is transmitted from one generation to the next, affirms that one cannot preserve the "deposit of faith" without making it progress: "consolidating with the years, developing with time, deepening with age" (Commonitorium primum, 23.9) - "ut annis consolidetur, dilatetur tempore, sublimetur aetate".This is the style of our walk: realities, if they do not walk, are like waters. Theological realities are like water: if water does not flow and is stale, it is the first to go rotten. A stale Church begins to be putrefied [...].

And here I would like to point out that even on the concept of "the people of God" there can be rigid and antagonistic hermeneutics, remaining trapped in the idea of an exclusivity, of a privilege, as happened with the interpretation of the concept of "election" that the prophets corrected, indicating how it should be correctly understood. It is not a privilege - to be God's people - but a gift that someone receives ... for himself? No: for all, the gift is to give it: this is the vocation [...].

Why do I tell you these things? Because in the synodal journey, listening must take into account the sensus fidei, but it must not neglect all those 'presentiments' embodied where we would not expect it: there may be a 'sniff without citizenship', but it is no less effective.

The Holy Spirit in his freedom knows no boundaries, nor does he allow himself to be limited by affiliations. If the parish is the home of everyone in the neighbourhood, not an exclusive club, I recommend: leave doors and windows open, do not limit yourself to considering only those who attend or think like you - that will be 3, 4 or 5%, no more. Allow everyone to come in... Allow yourself to go out and let yourself be questioned, let their questions be your questions, allow yourself to walk together: the Spirit will lead you, trust the Spirit. Do not be afraid to enter into dialogue and let yourselves be moved by dialogue: it is the dialogue of salvation'.

[Pope Francis, Address to the Diocese of Rome 18 September 2021].

Says the Tao Tê Ching (LIX):

"When no one knows his culmination, he can possess the kingdom".

Life of pure Faith in the Spirit.

It is the paradoxical and unprecedented 'mechanism' that makes one assess the crossroads of history, unravelling the knots of the real questions.

It not only overcomes, but rather supplants difficult moments - bringing us back to the true path.

And it orients reality to the concrete good; multifaceted, not one-sided.

It makes reality itself soar in the wonder of the Spirit, which is unleashed in a more important way than usual - towards itself.

To internalise and live the message:

Do you see in your community that someone claims to commandeer the fact of Faith, turning it into a measured, predictable duty?

In your opinion, what description of God's work does it convey?

Conversely, what unimaginable and out-of-scale effect has your first or minimal involvement in the life of Faith-love produced?

Forgiveness and Faith: Living Encounter

Free eccentric, forward: Sacrament of humanity as such

(Lk 17:1-6)

The knowledge of God is not a confiscated commodity or an acquired and already foreclosed science: it moves from one action to another, unceasingly; it is realised in an ever-living encounter, which does not block or dissolve us.

Typical, the experience of the "little ones" [mikròi v.2]. From the earliest communities of faith, they have been those who lacked security and energy; unstable and without support.

Since time immemorial, "Little Ones" have been the incipients; the new ones, who have heard of Christian brotherhood, but are sometimes forced to stand in line, aside, or give up the journey.

But the criterion of welcome, tolerance, communion even of material goods, has been the first and main catalyst for the growth of the assemblies.

Even the origin and meaning of all the formulas and signs of the liturgy.

The existential and ideal centre to which to converge. For a proactive and in itself transformative Faith.

In the Spirit of the Master, even for us the conciliation of friction is not simply a work of magnanimity.

It is the beginning of the future world. The beginning of an unforeseeable and unspeakable adventure. And we with it suddenly reborn: coming into frank contact in Christ. He who does not extinguish us at all.

Hence the Christian forgiveness of children, which is not... 'looking positive', and 'turning a blind eye': rather, Newness of God that creates an environment of Grace, propulsive, with enormous possibilities.

Force that breaks through and paradoxically lets the dark poles meet, instead of shaking them off. Genuinely eliminating useless comparisons, words and ballasts, which block the transparent Exodus.

Dynamics that guide one to the indispensable and unavoidable: waves to shift one's gaze. Teaching one to notice one's own hysterics, to know oneself, to face anxiety, its reason; to handle situations and moments of crisis.

Mouldable virtue that places one in intimate listening to the personal essence.

Hence, solid, broad empathy that introduces new energies; it brings one's own deep states, even standard life, together... arousing other knowledge, different perspectives, unexpected relationships.

Thus without too much struggle it renews us, and curbs the loss of veracity [typical, that in favour of circumstantial manners]. It accentuates capacities and horizons of Peace - crumbling primates, swampy balances.

The discovery of new sides of the being that we are, conveys a sense of better wholeness, then spontaneously curbs external influences, dissolves prejudices, does not make one act on an emotional, impulsive basis.

Rather, it puts us in a position to reveal the hidden and astounding meaning of being. It unfolds the crucial horizon.

Activating 'Forgiveness' is gratuitously a surrender of one's character range, of all lost dignity, and far beyond.

By laying down sentences, the art of tolerance expands the [also intimate] gaze. It enhances and strengthens the dull sides; those we ourselves had detested.

In this eccentric way it transforms those considered distant or mediocre [mikroi] into outriders and brilliant inventors. For what was unthought of yesterday will be clarifying and driving tomorrow.

Confusions will make sense - precisely because of the thinking of the minds in crisis, and because of the action of the despised, intruders, outside of all spin and predictability.

Life of pure Faith in the Spirit: i.e., the imagination of the 'weak'... in power.

Because it is the paradoxical mechanism that makes the crossroads of history assess, activates passions, creates sharing, solves real problems.

And so it supplants difficult moments forwards (bringing us back to the true path) by orienting reality to the concrete good.

By making it fly towards itself.

The 'win-or-lose' alternative is false: we must get out of it. It is in such 'emptiness' and Silence that God makes His way.

Mystery of Presence, overflowing. New Covenant.

Increasing faith: a dull, intimidated life, or the door of hope

Perhaps we, too, have been inculcated with the idea that faith must be asked for, so God will increase it for us. Instead, we have a say, but not in the sense of a plea to Heaven.

Faith is a gift, but in the sense of a relational, face-to-face proposal and initiative; that asks for welcoming perception. Therefore, it does not grow by falling from a packet - as if by precipice, or by infusion from above. Even forcing it, and convincing the Father.

Nor is it a simple assent linked to good-naturedness. It is not a baggage of notions that some have and prove right; others less so, or not at all.

In falling in love one can be more or less involved!

Faith is not believing that God exists, but adhering to a springing suggestion that (without imposition) guides us to disregard reputation.

The person of Faith cares not for expense or risk, even for the lives of others. He holds particular customs in abeyance; he does not put circle affections first. Forgives without limit.

Often we agree only in part and accept a little bit - perhaps until love goes all the way, or calls us into question.

Thus the head, the quirks, the concatenation of values, and the small world to which we are attached.

Increasing Faith? The Gift is not a gift, but an Appeal.

Therefore, Jesus does not even respond to such a ridiculous request - nevertheless, it makes one think about the results of possible adherence.

All it would take is the slightest involvement and there would be extraordinary results in the world (v.6); in community, in families and in personal life.

We would achieve the impossible and important. Real problems would be solved. Even the simplest actions would be transformed.

Then there are great events planted in every man's heart, which we perhaps consider unrealisable: e.g. universal brotherhood, victory over hunger, a dignified and beautiful life for all, a world and a Church without volatile, corrupt and vain characters.

Because we consider them impossible situations, we don't even begin to build them - we immediately drop our arms.

But maturation is the result of secret sides, not of impermeable mental armour.

As a Nobel Prize winner said: 'The innocent did not know that their project was impossible, so they realised it'.

And it is not that after a life spent in service - at the orders of the Principal - in the afterlife we will finally command, on the basis of the rank we have earned [although this too may have been passed on to us].

One of the wonders that Faith in Christ accomplishes in us - here and now - is to make us aware of the beauty and joy of having the freedom to come down from the pedestals we have already identified, in order to favour the full life (of all).

And at the 'end of the month' - at the 'reckoning' or the 'pay' - we will not finally become bosses - at least in heaven!

Because God is Communion, conviviality of differences; and He does not accept the servant-master scheme, even as a reward.

To internalise and live the message:

Do you see in your community that someone claims to commandeer the datum of Faith, turning it into a measured, predictable duty? In your opinion, what description of God's work does it convey? Conversely, what unimaginable and out-of-scale effect has your first or minimal involvement in the life of Faith-love produced?

Moses then asked God to reveal himself, to allow him to see his face. However, God did not show his face, but rather revealed his being, full of goodness, with these words: “The Lord, the Lord, a merciful and gracious God, slow to anger, abounding in steadfast love and faithfulness” (Ex 34:6). This is the Face of God. This self-definition of God expresses his merciful love: a love that triumphs over sin, covers it, eliminates it. We can always be sure of this goodness which does not abandon us. There can be no clearer revelation. We have a God who refuses to destroy sinners and wants to show his love in an even more profound and surprising way to sinners themselves, in order to always offer them the possibility of conversion and forgiveness.

The Gospel completes this revelation, we heard in the First Reading, because it indicates the point to which God has shown his mercy. John the Evangelist refers to these words of Jesus: “For God so loved the world that he gave his only Son, so that whoever believes in him should not perish but have eternal life” (3:16). In the world there is evil, there is selfishness, there is wickedness, and God could come to judge this world, to destroy evil, to punish those who work in darkness. Instead, he shows his love for the world and for men and women, despite their sin, and sends what is most precious to him: his Only-Begotten Son. Not only does God send him, but he gives him as a gift to the world. Jesus is the Son of God who was born for us, who lived for us, who healed the sick, forgave sins and welcomed everyone. Responding to the love that comes from the Father, the Son gave his own life for us: on the cross God’s merciful love reaches its highest expression. And it is on the cross that the Son of God obtains for us participation in eternal life that is communicated to us with the gift of the Holy Spirit.

[Pope Benedict, St Marino homily 19 June 2011]

2. These divisions are seen in the relationships between individuals and groups, and also at the level of larger groups: nations against nations and blocs of opposing countries in a headlong quest for domination. At the root of this alienation it is not hard to discern conflicts which, instead of being resolved through dialogue, grow more acute in confrontation and opposition.

Careful observers, studying the elements that cause division, discover reasons of the most widely differing kinds: from the growing disproportion between groups, social classes and-countries, to ideological rivalries that are far from dead; from the opposition between economic interests to political polarization; from tribal differences to discrimination for social and religious reasons. Moreover, certain facts that are obvious to all constitute as it were the pitiful face of the division of which they are the fruit and demonstrate its seriousness in an inescapably concrete way. Among the many other painful social phenomena of our times one can noted.

• The trampling upon the basic rights of the human person, the first of these being the right to life and to a worthy quality of life, which is all the more scandalous in that it coexists with a rhetoric never before known on these same rights.
• Hidden attacks and pressures against the freedom of individuals and groups, not excluding the freedom which is most offended against and threatened: the freedom to have, profess and practice one's own faith.
• The various forms of discrimination: racial, cultural, religious, etc.
• Violence and terrorism.
• The use of torture and unjust and unlawful methods of repression.
• The stockpiling of conventional or atomic weapons, the arms race with the spending on military purposes of sums which could be used to alleviate the undeserved misery of peoples that are socially and economically depressed.
• An unfair distribution of the world's resources and of the assets of civilization, which reaches its highest point in a type of social organization whereby the distance between the human conditions of the rich and the poor becomes ever greater.(2) The overwhelming power of this division makes the world in which we live a world shattered(3) to its very foundations.

Moreover, the church-without identifying herself with the world or being of the world-is in the world and is engaged in dialogue with the world.(4) It is therefore not surprising if one notices in the structure of the church herself repercussions and signs of the division affecting human society. Over and above the divisions between the Christian communions that have afflicted her for centuries, the church today is experiencing within herself sporadic divisions among her own members, divisions caused by differing views or options in the doctrinal and pastoral field.(5) These divisions too can at times seem incurable.

However disturbing these divisions may seem at first sight, it is only by a careful examination that one can detect their root: It is to be found in a wound in man's inmost self. In the light of faith we call it sin: beginning with original sin, which all of us bear from birth as an inheritance from our first parents, to the sin which each one of us commits when we abuse our own freedom.

3. Nevertheless, that same inquiring gaze, if it is discerning enough, detects in the very midst of division an unmistakable desire among people of good will and true Christians to mend the divisions, to heal the wounds and to re-establish at all levels an essential unity. This desire arouses in many people a real longing for reconciliation even in cases where there is no actual use of this word.

Some consider reconciliation as an impossible dream which ideally might become the lever for a true transformation of society. For others it is to be gained by arduous efforts and therefore a goal to be reached through serious reflection and action. Whatever the case, the longing for sincere and consistent reconciliation is without a shadow of doubt a fundamental driving force in our society, reflecting an irrepressible desire for peace. And it is as strongly so as the factors of division, even though this is a paradox.

But reconciliation cannot be less profound than the division itself. The longing for reconciliation and reconciliation itself will be complete and effective only tot he extent that they reach-in order to heal it-that original wound which is the root of all other wounds: namely sin.

26. Now if the church is the pillar and bulwark of the truth' (1 Tim 3:15) and is placed in the world as mother and teacher, how could she neglect the task of teaching the truth which constitutes a path of life?

From the pastors of the church one expects, first of all, catechesis on reconciliation. This must be founded on the teaching of the Bible, especially the New Testament, on the need to rebuild the covenant with God in Christ the redeemer and reconciler. And in the light of this new communion and friendship, and as an extension of it, it must be founded on the teaching concerning the need to be reconciled with one's brethren, even if this means interrupting the offering of the sacrifice. Jesus strongly insists on this theme of fraternal reconciliation: for example, when he invites us to turn the other cheek to the one who strikes us, and to give our cloak too to the one who has taken our coat, or when he instills the law of forgiveness: forgiveness which each one receives in the measure that he or she foresee forgiveness to be offered even to enemies, forgiveness to be granted seventy times seven times, which means in practice without any limit. On these conditions, which are realizable only in a genuinely evangelical climate, it is possible to have a true reconciliation between individuals, families, communities, nations and peoples.

[Pope John Paul II, exhortation Reconciliatio et Paenitentia, nn,2-3.26]

In the Gospel of today’s Liturgy, Jesus gives some basic life guidance to the disciples. The Lord refers to the most difficult situations, those that constitute the bench test for us, those that confront us with those who are enemies and hostile to us, those who are always trying to do us harm. In such cases, the disciple of Jesus is called not to give in to instinct and hatred, but to go further, much further. To go beyond instinct, to go beyond hatred. Jesus says: “Love your enemies, do good to those who hate you” (Lk 6:27). And even more concretely: “To him who strikes you on the cheek, offer the other also” (v. 29). When we hear this, it seems that the Lord is asking for the impossible. And then, why love your enemies? If one does not react to bullies, then every abuse of power is given free rein, and this is not fair. But is it really so? Does the Lord really ask for the impossible and indeed even unjust things of us? Is it so?

Let us consider first and foremost that sense of injustice that we feel in “turning the other cheek”. And let us think of Jesus. During the passion, in his unjust trial before the high priest, at one point he receives a slap from one of the guards. And how does He react? He does not insult him, no: he says to the guard, “If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?” (Jn 18:23). He asks for an account of the wrong done to him. Turning the other cheek does not mean suffering in silence, giving in to injustice. With his question, Jesus denounces what is unjust. But he does so without anger, without violence, indeed with kindness . He does not wish to spark off an argument, but rather to defuse resentment , this is important: to extinguish hatred and injustice together, seeking to restore the guilty brother. This is not easy, but Jesus did it and he tells us to do likewise. This is turning the other cheek: Jesus’ meekness is a stronger response than the slap he received. Turning the other cheek is not the withdrawal of the loser, but the action of one who has a greater inner strength. Turning the other cheek means defeating evil with  goodness which opens up a breach in the heart of the enemy, unmasking the absurdity of his hatred. And this attitude, this turning the other cheek, is dictated not by calculation or by hatred, but by love. Dear brothers and sisters, it is the freely given, undeserved love we receive from Jesus that generates in the heart a way of doing things that is similar to his, that rejects all vengeance. We are accustomed to revenge: “You did this to me, I will do that to you”, or to bearing a grudge in our heart, resentment that harms, that destroys the person.

Let’s get to another objection:  is it possible for a person to come to love his or her enemies? If it depended only on us, it would be impossible. But let us recall that, when the Lord asks for something, he wishes to give it. The Lord never asks for something he has not already given us first. When he tells me to love my enemies, he wants to give me the capacity to do so. Without that ability, we would not be able, but he tells you to “love your enemy” and gives you the capacity to love. Saint Augustine prayed in this way — listen to this beautiful prayer: Lord, “give what You command, and command what You will” (Confessions , X, 29.40), because you have already given it to me. What should we ask of him? What is God happy to give us? The strength to love, which is not a thing, but rather the Holy Spirit. The strength to love is the Holy Spirit, and with the Spirit of Jesus, we can respond to evil with good, we can love those who do us harm. This is what Christians do. How sad it is when persons and peoples who are proud to be Christians see others as enemies and think about waging war against each other! It is very sad.

And we, do we try to live following Jesus’ invitations? Let us think about someone who has wronged us. Each one of you, think of a person. It is common for us to be hurt by someone; think of that person. Perhaps there is some resentment within. So, let us set the image of Jesus alongside this resentment: meek during his trial, after the slap. And then let us ask the Holy Spirit to act in our heart. Finally, let us pray for that person: praying for those who have done us harm (cf. Lk 6:28). When someone has wronged us, we immediately go and tell others and we feel we are victims. Let us stop, and pray to the Lord for that person, that he might help him or her, and so this feeling of resentment will be dispelled. Praying for those who have wronged us is the first step to transforming evil into good. Prayer. May the Virgin Mary help us be workers of peace towards everyone, especially those who are hostile to us and whom we do not like.

[Pope Francis, Angelus 20 February 2022]

Faith and religion. Turnover in the Church

(Lk 6:20-26)

Jesus judges the configuration of the world in which his Church, in the Spirit, finds herself living: rich and destitute [in many ways], prominent and invisible figures.

Situation that does not reflect conditions of fullness life; rather - even today - it makes bitter blood to many.

A false and not definitive reality, exasperating, wich the Lord absolutely denounces not to like among his intimates: that of praised dominators (despite the selfish abuse of goods and positions) and insignificant subjected.

Devoid of high-sounding titles, the young Rabbi turns from bottom to top (v.20) to those who have freely chosen his proposal of fraternal existence and sharing of property [in Mt «poor "for" the Spirit (of love)»].

He is pleased [«Blessed»] with the choice of his apostles, which makes us enjoy the experience of harmony with the Master. A different Vision, and the reciprocity, that is, the same quality of God’s life.

Already here on earth the critical prophets testify to the possibility of a different perception of things, as well as the Dream of a society based on coexistence - in the exchange of benefits.

A bud of hospitable world - which Lk wants to encourage - where there is no above and below or front and behind: only humanizing upheavals (such as the reversal of roles) that strengthen the fabric concorde.

Also in his House there must be rotation and reversal of prominent figures and tasks. The change is the sign of the Kingdom that comes; able to sharpen sensitivity to Communion.

In the documents of ancient literature little is spoken of the poor, voiceless and hungry. The focus was on the rich, the heroes, the rulers and generals. The overthrow of fate was unimaginable.

On the contrary, the new powerful of the Kingdom of God are those who feel the Son present, pulsating in their hearts, Risen in them.

They do not keep for themselves, but transform goods, goals, titles and ministries into Life and Relationship.

What is decisive and conclusive is the construction of this unusual type of Church [Kingdom].

Germ that deviates from the unilaterality of relationships. With enrichment and alternation, where everyone feels adequate, no longer pointed out.

In the adventure of Faith-Love there is always mutual recognition. 

Offices are constantly alternating.

Indeed, excessively centered relationships of subjection annihilate the living Gifts of God; they produce deep, paralyzing wounds.

They reduce Creator and creature to silence: a paradoxical self-condemnation.

But Christ clearly distinguishes what makes Blessed - complete, not one-sided - and what does not belong to and does not resemble the full work of the Father.

He does it not simply by admonishing, but by uniting us and expanding our Core; by lubricating the intimate, best essences - of all people.

In proclaiming the Beatitudes, the Risen Jesus wants to communicate [especially in his Churches, which seem to him to have need it so much] a less schematic and partial energy, more permeable and confluent; an inclusive rhythm.

And to everyone gives permission to live.

[Wednesday 23rd wk. in O.T.  September 11, 2024]

Faith and religion. Turnover in the Church

(Lk 6:20-26)

In Mt the Beatitudes outline a programme for fraternities of Jewish origin.

In Lk the sermon seems more radical in character and is addressed to Hellenistic communities, with a strong social emphasis.

Jesus judges the configuration of the world in which his Church in the Spirit finds itself living: rich and destitute [shaky in many senses], prominent and invisible.

A situation that does not reflect conditions of fullness of life; rather - even today - it makes the blood bitter for many.

A distorted and non-definitive reality, exasperating, which he absolutely denounces he does not like among his own: that of lauded rulers (despite the selfish abuse of possessions and positions) and insignificant subordinates.

Devoid of lofty titles, the young Rabbi addresses from the bottom up (v.20) those who have freely chosen his proposal of fraternal existence and sharing of property [in Mt "poor "for" the Spirit (of love)"].

The Master explicitly rejoices ["Blessed"] in the choice of his own, alienated from selfishness.

He praises that experience of attunement: in the same quality of intimate life with God, united and promoted to a different vision and reciprocity.

Already here on earth, the intimates testify to a different perception of things: looking down.

In addition, the Dream of an alternative society, founded on harmonious coexistence, without discrimination. A heady thing - in the exchange of benefits.

A sprout of a hospitable world - which Lk wants to encourage - where there is no top and bottom or front and back: only humanising upheavals (such as the reversal of roles) that strengthen the concordant fabric.

Even in his House there must be rotation and reversal of leading figures and roles - signs of the Kingdom to Come.

Replacement is a sign of the Kingdom to Come; capable of sharpening sensitivities to Communion.

Not installation (even, for life) and fixity.

In the documents of ancient literature there is little mention of the poor, voiceless and hungry. The focus was on the rich, the heroes, the kings and generals.

The reversal of fortune was unimaginable, although here and there [especially in the world of women, which was completely stifled] it was perceived as a deep and far more authentic desire.

The powerful of the new humanising world are precisely the opposite of what was foreseen: those who feel the Son present, pulsating in their hearts, Risen in them.

They do not keep for themselves, but transform goods, goals, titles and ministries into Life and Relationship.

Dynamism that will no longer cause anyone to lose the ground under their feet.

Nor will high tones be needed to defend themselves.

If one is still unable to distinguish and recognise oneself, one can become less noisy in reciprocity.

Then, what one now experiences - and suffers for love - is transitory, not definitive.

What on the other hand is decisive and conclusive is the building of this unusual type of Church [Kingdom].

Germ that departs from the one-sidedness of relationships.

Seed and Nest - with enrichment and alternation - where everyone feels adequate, no longer singled out.

In any case, independent of conformist or pyramidal opinion, interested in perpetuating themselves.

In this way, persecutions that then bring suffering must be taken into account - not as a death rattle, but as glad tidings: birth pains, emblem and source of broad Hope.

The old competitive world is reeling and defending itself by all means, but the announced future is coming.

Fraternities that make decisive choices go the right way, sensible, vital, that not only cushions but teaches how to live misfortunes as an opportunity for Novelty and different Harmony.

Those to whom everything runs smoothly and are incensed - and allow themselves to carve out fixed positions of prominence in the assemblies of Faith reduced to the realm of man - only reiterate the divergences that already marked the structure of the Empire.

They have nothing in common with the Father's plan.

Therefore Jesus does not rejoice in their presence, rather he laments it.

He does not believe that social inequality is the result of fatality, but of injustice - unbearable for those who call themselves disciples and brothers.

In an atmosphere of real sharing of resources and conviviality of differences, it also helps us to understand the relationship of Friendship in a strong sense - between us members of the Church, and with God.

In an atmosphere of blissful living, the inner core is finally heard, and shakes up crystallised situations. It makes one see life from other points of view. So no exaggeration of control; no forcing.

Between believers, any need finds space - without any more script - and everything moves away from the partiality of external relationships.In a religious and verticist (already chained, voluntarist) Father-son relationship devoid of Faith, it is always the Almighty who dominates, and the creature obeys.

God is in the foreground and judges; man follows him, living as a function of the 'master' and his 'representatives' - even in vital positions - as if all others had a bland, decentralised identity.

Instead, in the community that reflects the divine, there is never anyone who is always in the background and the usual ones who prevail and decide - while others follow and act as spectators.

Otherwise some will end up brooding over abandonment or retaliation, and react [the only way] not to annihilate themselves.

No one can live without expressing his or her own personality and unrepeatable Vocation: in micro and macro community relations, in the Church active in the lay apostolate - if untiring.

This also applies with God.

The same ideal of harmonisation applies with Traditions or so-called Charisms - which should not overburden souls.

No more worldviews chiselled out according to another size: someone else's, or already dated, that no longer belong to us. Although it can in various cases propose a world of knowledge in which one can and must recognise oneself....

If, on the other hand, the relationship is filled with overwhelming power - as in devotions or ideologies, in business gangs or sects - the inclination will not be able to generate unity [if not facade] but all sorts of betrayal and abandonment.

But here defection becomes paradoxically necessary, in order to find oneself.

There remains a moment of tension and perhaps on the spur of the moment an escape, but from an oppressive situation - like that of the prodigal son (in ch.15) who runs away from home because he is harassed by the attitude of the 'eldest son'.

In the Faith-Love adventure, there is always a mutual recognition.  Thus, offices are incessantly reversed.

Roles are incessantly reversed between subject and 'object' (made into a protagonist in its turn) of the exchange of resources and gift-giving.

Over-centred relationships of subjection annihilate God's living Gifts; they produce deep, paralysing wounds.

They reduce Creator and creature to silence: a paradoxical self-condemnation.

In the realm of multifaceted 'holiness', on the contrary, the inversion persists between the one who proposes, the one who welcomes, and the one who expands.

In each situation assessing whether the brother is in joy. [In this sense the synodal path is really appropriate].

Then over time one grows and also changes one's opinion - e.g. about people or events that we considered distant, inconclusive.

And instead they spoke to us of mission, or of our secret pace towards another goal and destiny.

The Christ present in every believer and in his mystical body that lives the Beatitudes, surpasses all normalised opinions.

God is not monochromatic: he overcomes disparities of behaviour, class divisions, discontents - and this is not a far cry from us.

E.g. until recently in Baptism we used to perform a formality.

We did not realise what was happening between God and the creature brought into the Church - nor the difference between pious ceremony and life orientation.

But pausing with ourselves and our Meaning, together, would have qualified the way of understanding ourselves; understanding others, being in the field.

Spontaneously we would have abandoned our 'character', role and primacy (which centralise, but act as a ball and chain to the best energies).

In short, with the help of a qualitatively rich common house, alive and committed in the spirit of gratuitousness, we would already be here in the divine condition.

We would have reactivated ourselves and our capacities in the round - without first adjusting positions on homologated models without vigour, which subject us to rancorous, suffocating, partial, equivocal relationships.

In the contrasts in vv.24-26, the Lord distinguishes well between what makes us blessed - complete, not one-sided - and what does not belong to or resemble the Father's work.

But he does this not simply by admonishing, but to bring together, and expand our Core; to lubricate the intimate, better essences of all.

By proclaiming the spirit of the Beatitudes - within each one of us - even in the time of pandemic and global crisis, he does not intend to make us gnaw our guts out and feel traitorous, inconsistent and off-track.

This Word wants to communicate [especially to the assemblies themselves, who seem to need it so much from the Risen One] a less centralised and partial energy, more permeable and confluent; an inclusive rhythm.

And full permission to live.

To internalise and live the message:

What is your ideal of happiness?

Do you know any blessed men in the Church, or mostly men of earth and centralising relationships, tasks, management of pastoral programmes and more (...) while propagating 'unity'?

What is your angry cry that you do not let out, for fear of being excluded? Don't you think it is speaking deeply to you of discriminating human choices, of personal and ecclesial Vocation?

Do you believe that the Beatitudes are a hindrance to personal and social fulfilment, or vice versa a chance to assert yourself, and with determination?

Paradoxes for a sharing

Brother Egidius, a companion of St Francis, summarised his Founder's teaching thus:

"You want to hear well? Become deaf. You want to speak well? Be silent. Want to walk well? Cut off your legs. You want to work well? Cut off your hands. Wanna really love? Hate yourself. Want to live well? Mortify yourself. Want to gain? Learn to lose. Want to get rich? Be poor. Want to be consoled? Cry. Want to live in security? Always be afraid. Want to rise to the heights? Humble yourself. Want to be esteemed? Despise yourself and esteem those who despise you. Want to have good? Endure evil. Want to be at peace? Strive. Want to be blessed? Hope that they curse you'.

In the Letter to Diognetus (mid-second century) we read:

"Christians neither by region, nor by voice, nor by custom are to be distinguished from other men. For they neither dwell in cities of their own, nor use a jargon that differs, nor lead a special kind of life. Their doctrine is not in the discovery of the thought of multiform men, nor do they adhere to a human philosophical current, as others do. By living in Greek and barbarian cities, as each one did, and adapting to the customs of the place in dress, food and the rest, they testify to an admirable and undoubtedly paradoxical method of social life. They live in their homeland, but as strangers; they participate in everything as citizens and are detached from everything as foreigners. Every foreign homeland is their homeland, and every homeland is foreign. They marry like everyone else and beget children, but they do not throw out babies. They share the table, but not the bed. They are in the flesh, but do not live according to the flesh. They dwell in the earth, but have their citizenship in heaven. They obey the established laws, and by their lives they overcome the laws. They love all, and by all they are persecuted. They are not known, and they are condemned. They are killed, and they live again. They are poor, and make many rich; they lack everything, and abound in everything. They are despised, and in despises they have glory. They are reviled and proclaimed righteous. They are reviled and blessed; they are abused and honoured. Doing good they are punished as evildoers; condemned they rejoice as if they received life. By the Jews they are fought as foreigners, and by the Greeks persecuted, and those who hate them could not tell the reason for their hatred."

"To put it briefly, as the soul is in the body, so in the world are Christians. The soul is diffused in all parts of the body, and Christians in the cities of the earth. The soul dwells in the body, but is not of the body; Christians dwell in the world, but are not of the world (...). God has placed them in such a place that it is not permissible for them to leave".

Christianity is not a religion, but a Person and its proposal: an exceptional Path of Friendship and Paradox.

Quoting Emmanuel Carrère: "(Jesus) is always what his followers wanted to see, hear, touch, but not as they expected to see him, hear him, touch him (...). He is the first to pass, he is the last of the beggars".

God's imaginative choices pass for the undecided, the defeated, the weak ignoble fools.

Not because of an alternative quirk, but because these are the people who - while working to brighten the lives of others - by risking their own make experience of a Father who provides for their uniqueness.

They let the Light through

All Saints, between religious sense and Faith

Embodying the spirit of the Beatitudes, we ask ourselves what is the difference between common "religious feeling" and "living by Faith".

In ancient devotions, the Saint is the composite man sui, perfect and detached [but predictable]; and the opposite of Saint is 'sinner'.

In the proposal of a full life in the Lord, the 'saint' is a person of communicative understanding and who lives for conviviality, creating it where there is none.

In the path of the sons, the saint is indeed the excellent man, but in its full sense - full and dynamic, multifaceted; even eccentric. Not in a one-sided, moralistic or sentimental sense.

In the Latin language perfìcere means to complete, to go all the way.

In such a complete and integral meaning, 'perfect' becomes an authentic embodied value: a possible attribute - of every person who is aware of his or her own condition of vulnerability, and does not despise it.

The woman and man of Faith value every occasion or emotion that exposes the condition of nakedness [not guilt] in order to open new paths and renew themselves.

From the point of view of life in the Spirit, the saint [in Hebrew Qadosh, a divine attribute] is indeed the 'detached' man, but not in a partial or physical sense, but ideal.He is not the person who at a certain point in life distances himself from the human family to embark on a path of purification that would elevate him. Deluding himself that he is getting better.

As the encyclical Fratelli Tutti emphasises: 'A human being [...] does not realise himself, does not develop, cannot find his own fullness [... and] does not come to fully recognise his own truth except in the encounter with others' (No.87).

The authentic witness is not animated by contempt for existential chaos - nor eager to outsource the difficulties of managing one's own freedom by handing it over to an alienating agency with a secluded mentality (which solves the drama of personal choices).

In Christ, man is "disjointed" from the common mentality, insofar as he is faithful to himself, to his own Fire that is not extinguished - to the passions, to his own unrepeatable uniqueness and Vocation.

And at the same time, "separated" from external competitive criteria: of having, of power, of appearance. Self-destructive powers.

To the latter, he concretely substitutes the fraternity of giving, of serving and of diminishing [from "character"]. Fruitful energies.

All for the global Communion, and in Truth also with one's own intimate character seed - avoiding proselytising and being noticed in the catwalks.

The true believer knows his redeemed limit, sees the possibilities of imperfection.... Thus he replaces the presuppositions of keeping for oneself, of climbing over others and dominating them, with a fundamental humanising triptych: giving, freedom to 'come down', collaboration.

This is the authentic Detachment, which does not flee one's own and others' inclinations, nor does it despise the complex trait of the human condition.

In this way, the "saint" lives the essential Bliss of the persecuted (Mt 5:11-12; Lk 6:22-23) because he has the freedom to "lower himself" in order to be in tune with his own essence; co-existing in his originality.

In terms of Faith, the saint is thus no longer a physically "separate", but rather "united" to Christ - and banished like Him, into the weak brothers and sisters.

In short, the divine Design is to compose Families of the small and shaky, not to carve out a group of "strong" friends, and "better" than the others.

Only this horizon of the Hearth drives us on.

Consequently, the opposite of Saint is not "sinful", but rather unrealised or unfinished.

Let us see again why (vocational and personal paths).

Jesus was a friend of publicans and public sinners not because they were better than the good, but because in religion the 'righteous' are often not very spontaneous; making themselves impermeable, closed, refractory to the action of the Spirit.

Surprisingly, the Lord Himself repeatedly experienced that it was precisely the devoutly deficient who were willing to question themselves, realise, rework, deviate from habit - for the building up of new paths, even by groping.

Not being able to enjoy the respectable cloak of social screens, after an awareness of one's own situation (and over time) - compared to those who considered themselves 'arrived' and friends of God - from 'distant' they became people more than the 'impecunious' willing to love.

Questioning is fundamental in a biblical perspective.

At every turn, Scripture proposes to us a spirituality of Exodus, that is, a road of liberation from fetters and walked as if on foot, step by step. Hence one that values paths of seeking, exploring, self-discovery and the Newness of a God who does not repeat, but creates.

The call that the Word makes is to embark on an itinerary; that is the point. And we have always been "those of the Way" and who do not pass by, do not look the other way [cf. Lk 10:31-33; FT, 56ff].

For the classical pagan mentality, woman and man are essentially 'nature', therefore their being in the world is conditioned [I remember my professor of theological anthropology Ignazio Sanna even used to say 'de-centred'], even determined by birth (fortunate or not).

According to the Bible, woman and man are creatures, splendid and adequate in themselves for their mission, but pilgrim and lacking.

God is the One who 'calls' them to complete themselves, making up for their deficient aspects.

To come to be the image and likeness of the Lord, we must develop the capacity to respond to a Vocation that makes us not phenomena, nor exceptional 'perfect' ones, but particular Witnesses.

Chosen by Name, just as we are; who embrace their deep being - even unexpressed - to the point of recognising it in the You, and unfolding it in the We.

A person's holiness is thus combined with many states of dissatisfaction, boundary, and even partial failure - but always thinking and feeling reality.

For a New Covenant.

In the Old Testament, the believer came into contact with divine purity by frequenting holy places, fulfilling prescriptions, reciting prayers, respecting times and spaces, avoiding embarrassing situations; and so on.Our experience and conscience infallibly attest that strict observance is too rare, or mannered: inside, it often does not correspond to us - nor does it humanise us.

It sooner or later becomes a house of cards, shaky the more it points 'upwards'. All it takes is to lay one of them out clumsily, and the artificial construction collapses.

We realise our natural inability to meet such high sterilisations, (other people's) maps and standards.

With Jesus, Perfection is not about 'thinking', nor is it about adherence to an abstract code of observances. Perfection is about a quality of Exodus and Relationship.

In ancient contexts, the path of the sons has been cloaked with a mystical or renunciatory proposal of abstinence, fasting, retreats, secluded living, obsessive cultic observances... which in many situations formed the backbone of pre-Conciliar spirituality.

But in Scripture, saints do not have a halo or wings.

They are not such because they performed incomparable and astounding miracles of healing: they are women and men embedded in the ordinary world and in the most ordinary aspects. 

They know the problems, weaknesses, joys and sorrows of everyday life; the search for their own identity-character, or deep inclination.

And the apostolate; the family, raising children, work. The seductive power of evil, even.

In the First Testament, 'Qadosh' exclusively designated an attribute of the Eternal [the only non-intermittent Person] - and its separateness from the tangle of often confused earthly ambitions.

Despite the flaws, however, in Christ we become capable of listening, of perception; thus enabled to seize every opportunity to bear witness to the innate, vital Gratuity of divine and real initiative.

Unceasingly, providential life proposes itself and comes to open unthinkable, breaching gaps.

Its unprecedented journeys of growth renew the existence all linked and conforming.

This also makes us marvel at intimate resources, previously unconscious or unconfessed and concealed, or unforeseeably hidden behind dark sides.

That which is Insignificant is no longer moved behind clouds and placed in fortified enclosures.

Therefore, God's adversary will not be transgression: instead, it becomes the lack of a spirit of communion, in differences.

The enemy of the Salvation story is not religious incompleteness, but the gap from the Beatitudes - and from the unfolding spirit of the 'wayfarer' for whom 'wandering' is also synonymous [not paradoxical] with 'wandering'.

God's counterpart is thus not 'sins', but 'the' Sin [in the singular, a theological term, not a moralistic one].

"Sin" is the inability to correspond to an indicative Calling, which acts as a spring to complete us, to regenerate us not to be partial. This by harmonising opposite sides - in being ourselves and being-With.

Here it is the Faith that 'saves', where we are - because it annihilates 'the sin of the world' (Jn 1:29), that is, the disbelief and guilt; the humiliation of unbridgeable distances.

In fact, Jesus does not recommend doctrines, nor does he recommend parcelling out one's life with punctual ethylisms. Nor does he envisage any religious ascent [in terms of progressiveness] peppered with effort.

To no one in the Gospels does Christ say 'become holy', but with Him, like Him and in Him - united, to encounter one's deepest states unceasingly.

Recognising them better, also through the You and the We.

The Saint is the little one, not the all-in-one, uniform, predictable hero.

The saint is he who, walking his own path in the wake of the Risen One, has learnt to "identify with the other, regardless of where [or] from where [...] ultimately experiencing that others are his own flesh" (cf. FT 84).

On the day of Episcopal Ordination, before the imposition of hands, the Church asks the candidate to take on certain commitments which, as well as proclaiming the Gospel faithfully and safeguarding the faith, also include the resolution "to pray for the People of God without ceasing". I would like to reflect with you precisely on the apostolic and pastoral character of the Bishop's prayer.

The Evangelist Luke wrote that Jesus Christ chose the Twelve Apostles after spending the whole night on the mountain in prayer (cf. Lk 6: 12); and the Evangelist Mark explained that the Twelve were chosen "to be with him, and to be sent out" (cf. Mk 3: 14).

Like the Apostles, dear Confreres, we too have been called primarily to be with Christ, to know him more deeply and to share in his mystery of love and his relationship full of trust in the Father. Through intimate personal prayer, the Bishop, just as and more than all the faithful, is called to grow towards God in a filial spirit, learning confidence, trust and faithfulness, Jesus' own attitudes in his relationship with the Father, from Jesus himself.

And the Apostles understood well that prayerful listening and the proclamation of what they had heard were to take priority over the many things to be done, so they decided: "we will devote ourselves to prayer and to the ministry of the word" (Acts 6: 4). This apostolic programme is more timely than ever.

In a Bishop's ministry today the organizational aspects are absorbing, the commitments many and the needs always numerous, but the first place in the life of a successor of the Apostles must be kept for God. Especially in this way will we help our faithful.

St Gregory the Great had formerly recommended in his "Pastoral Rule" that the Pastor should in a singular way lead all the others in prayer and contemplation (cf. II, 5). This is what tradition was subsequently to formulate in the well-known saying: "Contemplata aliis tradere" (cf. St Thomas, Summa Theologiae, IIa-IIae, q. 188, art. 6).

In the Encyclical Deus Caritas Est, by referring to the account of the biblical episode of Jacob's ladder, I wished to emphasize how it is that precisely through prayer the Pastor becomes sensitive to the needs of others and merciful to all (cf. n. 7).

And I remembered the thought of St Gregory the Great, who held that the Pastor wrapt in contemplation is able to regard the needs of others as his own in prayer: "per pietatis viscera in se infirmitatem caeterorum transferat" (cf. Pastoral Rule, ibid.).

Prayer teaches people to love and opens hearts to pastoral charity in order to welcome all who turn to the Bishop. Modelled from within by the Holy Spirit, the Bishop consoles with the balsam of divine grace, enlightens with the light of the Word and reconciles and edifies in fraternal communion.

[Pope Benedict, to the newly appointed bishops 22 September 2007]

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

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

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

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

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

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

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

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

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

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

Today’s Gospel presents us Saint Luke’s passage on the Beatitudes (cf. 6:17, 20-26). The text is arranged into four beatitudes and four admonitions denoted by the expression, “woe to you”. With these assertive and sharp words, Jesus opens our eyes and lets us look with his gaze, beyond appearances, beyond the surface and teaches us to discern situations with faith.

Jesus proclaims the poor, the hungry, the suffering and the persecuted blessed, and he admonishes those who are rich, satisfied, who laugh and are praised by the people. The reason behind this paradoxical beatitude lies in the fact that God is close to those who suffer, and intercedes to free them from their bondage. Jesus sees this; he already sees the beatitude beyond its negative reality. And likewise, the “woe to you” addressed to those who are doing well today, has the purpose of “waking” them from the dangerous deceit of egotism, and opening them up to the logic of love, while they still have the time to do so.

The page from today’s Gospel thus invites us to reflect on the profound sense of having faith, which consists in our trusting completely in the Lord. It is about demolishing worldly idols in order to open our hearts to the true and living God. He alone can give our life that fullness so deeply desired and yet difficult to attain. Brothers and sisters, indeed there are many in our day too who purport to be dispensers of happiness: they come and promise us swift success, great profits within our reach, magical solutions to every problem and so on. And here it is easy to slip unwittingly into sinning against the first Commandment: namely idolatry, substituting God with an idol. Idolatry and idols seem to be things from another age, but in reality they are of all ages! Even today. They describe certain contemporary attitudes better than many sociological studies do.

This is why Jesus opens our eyes to reality. We are called to happiness, to be blessed, and we become so as of now, to the measure in which we place ourselves on the side of God, of his Kingdom, on the side of what is not ephemeral but rather endures for eternal life. We are happy if we acknowledge we are needy before God — and this is very important: “Lord, I need you” — and if, like him and with him, we are close to the poor, the suffering and the hungry. We too are like this before God: we are poor, suffering, we are hungry before God. Although we possess worldly goods, we experience joy when we do not idolize or sell our souls out to them, but are able to share them with our brothers and sisters. Today the liturgy invites us once again to question ourselves about this and to be truthful in our heart.

Jesus’ Beatitudes are a decisive message which urges us not to place our trust in material and fleeting things, not to seek happiness by following smoke vendors — who are often vendors of death — experts in illusion. We should not follow them because they are unable to give us hope. May the Lord help us open our eyes to acquire a more penetrating view of reality, to heal the chronic shortsightedness with which the worldly spirit infects us. With his paradoxical Word he stirs us and enables us to recognize what truly enriches us, satisfies us, gives us joy and dignity; in other words, what truly gives meaning and fullness to our lives. May the Virgin Mary help us listen to this Gospel passage with open hearts and minds so that it may bear fruit in our life and that we may become witnesses of the happiness that does not disappoint, that of God who never disappoints.

[Pope Francis, Angelus 17 February 2019]

He Called to Himself: emergency by Name, before than around

(Lk 6:12-19)

Lk reflects the double direction of worship in primitive communities: Prayer as a significant openness to the Father and internal celebration among disciples (vv.13-17) - and the public Proclamation with works, to the people.

The community is close: God is in our history. The idea of a distant Kingdom produces separations, pastorally inconsistent pyramids, and dispersive cultivation of interests.

In short, it’s crucial to mature first, wherever we live.

Whoever cultivates many cravings projects them; he causes his own murky influences. For this reason Prayer and reflection are necessary, which - from Listening - transmit to us the sense of our being in the world and a right disposition.

It seems a paradox, but concern for the needs of the multitudes is a problem exquisitely rooted in the depths.

It is from oneself and from the community that we look with empathy at the world itself, knowing how to recover its opposite sides.

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

Thus we immerse ourselves in the Source of Being: to shift our hasty gaze. He who is not free cannot free.

The only wise way to scrutinize far is to stick to the reason for things, a principle that we actively know, if not misled by superficiality and reductions.

Understanding the nature of creatures and conforming to them in a growing way, everyone is inspired to transmute and complete, enriching even the cultural sclerosis without alienating forcing.

All this, activating a practice of goodness even with oneself.

Not to distinguish the moment of the Vocation from that of the ministerial Sending: the way of Heaven is intertwined with the path of the Person.

It’s in short to approach the sense of the missional uniqueness of each Apostle that Jesus spends an entire night in Prayer (v.12).

Most of the early followers have names typical of Judaism, even of the time of the Patriarchs - which indicates a mental and spiritual extraction rooted more in ancient religion than in the new Faith: reality not easy to manage.

But also for them the Lord releases his full strength of Life, despite the fact that in themselves they were ordinary individuals, full of limits.

However, the Kingdom is «local and universal» [Brethren All, nn.142-153], Near and by Name - as the Gospel passage from Lk.

This is the multiple force, biting, incomparable, close and personal, which wins any possibility of ideal sabotage [because of adverse circumstances].

Power drawn both from direct prayer to the Father in Christ - in his night Listening (v.12) - and from the works of love (vv.17-19).

Powers in personal, sensitive, shared symbiosis.

Mission not only for excellents, nor unilateral, but for a restless contagion.

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

And the Axis is for us: hiding sometimes with Him.

«This is what tradition was subsequently to formulate in the well-known saying: "Contemplata aliis tradere" (cf. St Thomas, Summa Theologiae, IIa-IIae, q. 188, art. 6)» [Pope Benedict].

To internalize and live the message:

In your experience, which chain united Heaven and earth?

[Tuesday 23th wk. in O.T.  September 10, 2024]