We are celebrating this Episcopal Ordination on the Feast of the three Archangels who are mentioned by name in Scripture: Michael, Gabriel and Raphael. This reminds us that in the ancient Church - already in the Book of Revelation - Bishops were described as "angels" of their Church, thereby expressing a close connection between the Bishop's ministry and the Angel's mission. From the Angel's task it is possible to understand the Bishop's service. But what is an Angel? Sacred Scripture and the Church's tradition enable us to discern two aspects. On the one hand, the Angel is a creature who stands before God, oriented to God with his whole being. All three names of the Archangels end with the word "El", which means "God". God is inscribed in their names, in their nature. Their true nature is existing in his sight and for him. In this very way the second aspect that characterizes Angels is also explained: they are God's messengers. They bring God to men, they open heaven and thus open earth. Precisely because they are with God, they can also be very close to man. Indeed, God is closer to each one of us than we ourselves are. The Angels speak to man of what constitutes his true being, of what in his life is so often concealed and buried. They bring him back to himself, touching him on God's behalf. In this sense, we human beings must also always return to being angels to one another - angels who turn people away from erroneous ways and direct them always, ever anew, to God. If the ancient Church called Bishops "Angels" of their Church, she meant precisely this: Bishops themselves must be men of God, they must live oriented to God. "Multum orat pro populo" - "Let them say many prayers for the people", the Breviary of the Church says of holy Bishops. The Bishop must be a man of prayer, one who intercedes with God for human beings. The more he does so, the more he also understands the people who are entrusted to him and can become an angel for them - a messenger of God who helps them to find their true nature by themselves, and to live the idea that God has of them. 

All this becomes even clearer if we now look at the figures of the three Archangels whose Feast the Church is celebrating today. First of all there is Michael. We find him in Sacred Scripture above all in the Book of Daniel, in the Letter of the Apostle St Jude Thaddeus and in the Book of Revelation.
Two of this Archangel's roles become obvious in these texts. He defends the cause of God's oneness against the presumption of the dragon, the "ancient serpent", as John calls it. The serpent's continuous effort is to make men believe that God must disappear so that they themselves may become important; that God impedes our freedom and, therefore, that we must rid ourselves of him.
However, the dragon does not only accuse God. The Book of Revelation also calls it "the accuser of our brethren..., who accuses them day and night before our God" (12: 10). Those who cast God aside do not make man great but divest him of his dignity. Man then becomes a failed product of evolution. Those who accuse God also accuse man. Faith in God defends man in all his frailty and short-comings: God's brightness shines on every individual. It is the duty of the Bishop, as a man of God, to make room in the world for God, to counter the denials of him and thus to defend man's greatness. And what more could one say and think about man than the fact that God himself was made man? Michael's other role, according to Scripture, is that of protector of the People of God (cf. Dn 10: 21; 12: 1). Dear friends, be true "guardian angels" of the Church which will be entrusted to you! Help the People of God whom you must lead in its pilgrimage to find the joy of faith and to learn to discern the spirits: to accept good and reject evil, to remain and increasingly to become, by virtue of the hope of faith, people who love in communion with God-Love. 

We meet the Archangel Gabriel especially in the precious account of the annunciation to Mary of the Incarnation of God, as Luke tells it to us (1: 26-38). Gabriel is the messenger of God's Incarnation. He knocks at Mary's door and, through him, God himself asks Mary for her "yes" to the proposal to become the Mother of the Redeemer: of giving her human flesh to the eternal Word of God, to the Son of God. The Lord knocks again and again at the door of the human heart. In the Book of Revelation he says to the "angel" of the Church of Laodicea and, through him, to the people of all times: "Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me" (3: 20). The Lord is at the door - at the door of the world and at the door of every individual heart. He knocks to be let in: the Incarnation of God, his taking flesh, must continue until the end of time. All must be reunited in Christ in one body: the great hymns on Christ in the Letters to the Ephesians and to the Colossians tell us this. Christ knocks. Today too he needs people who, so to speak, make their own flesh available to him, give him the matter of the world and of their lives, thus serving the unification between God and the world, until the reconciliation of the universe. Dear friends, it is your task to knock at people's hearts in Christ's Name. By entering into union with Christ yourselves, you will also be able to assume Gabriel's role: to bring Christ's call to men.

St Raphael is presented to us, above all in the Book of Tobit, as the Angel to whom is entrusted the task of healing. When Jesus sends his disciples out on a mission, the task of proclaiming the Gospel is always linked with that of healing. The Good Samaritan, in accepting and healing the injured person lying by the wayside, becomes without words a witness of God's love. We are all this injured man, in need of being healed. Proclaiming the Gospel itself already means healing in itself, because man is in need of truth and love above all things. The Book of Tobit refers to two of the Archangel Raphael's emblematic tasks of healing. He heals the disturbed communion between a man and a woman. He heals their love. He drives out the demons who over and over again exhaust and destroy their love. He purifies the atmosphere between the two and gives them the ability to accept each other for ever. In Tobit's account, this healing is recounted with legendary images. In the New Testament, the order of marriage established in creation and threatened in many ways by sin, is healed through Christ's acceptance of it in his redeeming love. He makes marriage a sacrament: his love, put on a cross for us, is the healing power which in all forms of chaos offers the capacity for reconciliation, purifies the atmosphere and mends the wounds. The priest is entrusted with the task of leading men and women ever anew to the reconciling power of Christ's love. He must be the healing "angel" who helps them to anchor their love to the sacrament and to live it with an ever renewed commitment based upon it. Secondly, the Book of Tobit speaks of the healing of sightless eyes. We all know how threatened we are today by blindness to God. How great is the danger that with all we know of material things and can do with them, we become blind to God's light. Healing this blindness through the message of faith and the witness of love is Raphael's service, entrusted day after day to the priest and in a special way to the Bishop. Thus, we are prompted spontaneously also to think of the Sacrament of Reconciliation, the Sacrament of Penance which in the deepest sense of the word is a sacrament of healing. The real wound in the soul, in fact, the reason for all our other injuries, is sin. And only if forgiveness exists, by virtue of God's power, by virtue of Christ's love, can we be healed, can we be redeemed.

[Pope Benedict, homily for the episcopal ordination, 29 September 2007]

1. Our catechesis on God, creator of the world, cannot conclude without devoting adequate attention to a specific content of divine revelation: the creation of purely spiritual beings, which Sacred Scripture calls 'angels'. This creation appears clearly in the Symbols of Faith, particularly in the Nicene-Constantinopolitan Creed: "I believe in one God, the Father Almighty, Creator of heaven and earth, of all things visible and invisible." We know that man enjoys a unique position within creation: thanks to his body, he belongs to the visible world, while his spiritual soul, which gives life to his body, places him almost on the border between the visible and invisible creation. According to the Creed professed by the Church in the light of revelation, the latter includes other beings, purely spiritual, not belonging to the visible world, even though they are present and active in it. They constitute a specific world.

2. Today, as in times past, there is much discussion, with varying degrees of wisdom, about these spiritual beings. It must be acknowledged that there is sometimes great confusion, with the consequent risk of passing off as Church teaching on angels what does not belong to the faith, or, conversely, of omitting some important aspect of revealed truth. The existence of spiritual beings, whom Sacred Scripture usually calls 'angels', was already denied in Christ's time by the Sadducees (cf. Acts 23:8). Materialists and rationalists of all ages also deny it. Yet, as a modern theologian astutely observes, "if one wanted to get rid of angels, one would have to radically revise Sacred Scripture itself, and with it the whole history of salvation" (A. Winklhofer, Die Welt der Engel, Ettal 1961, p. 144, note 2; in Mysterium Salutis, II, 2, p. 726).. The whole Tradition is unanimous on this question. The Creed of the Church is basically an echo of what Paul writes to the Colossians: "For through him (Christ) all things were created, those in heaven and those on earth, the visible and the invisible: Thrones, Dominions, Principalities, Powers, all things were created through him and for him" (Col 1:16). That is, Christ, who as the eternal Son-Word and consubstantial with the Father is "begotten before all creatures" (Col 1:15), is at the centre of the universe, as the reason and cornerstone of all creation, as we have already seen in previous catechesis and as we will see again when we speak more directly about him.

3. The reference to the “primacy” of Christ helps us to understand that the truth about the existence and work of angels (good and evil) is not the central content of God’s word. In revelation, God speaks first of all "to men . . . and converses with them, inviting them and admitting them to communion with himself," as we read in the Second Vatican Council's constitution Dei Verbum (Dei Verbum, 2). Thus, 'the profound truth . . . both of God and of the salvation of men' is the central content of revelation, which 'shines forth' most fully in the person of Christ. The truth about angels is in a sense "collateral," yet inseparable from the central revelation, which is the existence, majesty, and glory of the Creator shining forth in all "visible" and "invisible" creation and in God's saving action in human history. Angels are therefore not creatures of primary importance in the reality of revelation, yet they belong fully to it, so much so that at certain moments we see them performing fundamental tasks on behalf of God himself.

4. According to revelation, everything that belongs to creation is part of the mystery of divine Providence. This is stated in an exemplary concise manner by Vatican I, which we have already quoted several times: "Everything that God has created, he preserves and directs with his providence, 'extending his power from one end of the universe to the other and governing all things with his goodness' (cf. Wis 8:1). 'Everything is naked and open to his eyes' (cf. Heb 4:13), 'even what will take place by the free initiative of creatures'" (DS 3003). Providence therefore also embraces the world of pure spirits, who are even more fully rational and free beings than human beings. In Sacred Scripture we find valuable insights concerning them. There is also the revelation of a mysterious yet real drama that affected these angelic creatures, without anything escaping the eternal Wisdom, which with strength ("fortiter") and at the same time with kindness ("suaviter") brings everything to fulfilment in the kingdom of the Father, the Son and the Holy Spirit.

5. We recognise first of all that Providence, as the loving Wisdom of God, manifested itself precisely in the creation of purely spiritual beings, so that the likeness of God might be better expressed in them, who far surpass all that is created in the visible world, together with man, who is also an indelible image of God. God, who is absolutely perfect Spirit, is reflected above all in spiritual beings who, by nature, that is, because of their spirituality, are much closer to him than material creatures, and who constitute almost the 'environment' closest to the Creator. Sacred Scripture offers a fairly explicit testimony to this maximum closeness to God of the angels, of whom it speaks, in figurative language, as God's 'throne', his 'hosts', his 'heaven'. It has inspired the poetry and art of the Christian centuries, which present angels to us as the 'court of God'. 

(Pope John Paul II, General Audience, 9 July 1986)

8. Finally, it is worth noting that the Church honours three figures of angels with liturgical worship, who are called by name in Sacred Scripture. The first is Michael the Archangel (cf. Dan 10:13, 20; Rev 12:7; Jude 9). His name succinctly expresses the essential attitude of good spirits. "Mica-El" means "Who is like God?" This name expresses the salvific choice by which angels "see the face of the Father" who is in heaven. The second is Gabriel, a figure linked above all to the mystery of the Incarnation of the Son of God. (cf. Lk 1:19-26) His name means 'my power is God' or 'power of God', as if to say that, at the height of creation, the Incarnation is the supreme sign of the almighty Father. Finally, the third archangel is called Raphael. "Rafa-El" means "God heals". He is known to us from the story of Tobit in the Old Testament (cf. Tob 12:15 ff.), which is so significant in terms of entrusting God's little children, who are always in need of care, protection and guidance, to the angels.

On reflection, we see that each of these three figures - Mica-El, Gabri-El, Rafa-El - reflects in a particular way the truth contained in the question raised by the author of the Letter to the Hebrews: "Are they not all ministering spirits, sent forth to serve those who are to inherit salvation?" (Heb 1:14).

[Pope John Paul II, General Audience, 6 August 1986]

A true act of entrustment to the archangels Michael, Raphael and Gabriel, asking them to help us in the fight against the temptations of the devil, to bring us the good news of salvation and to take us by the hand so that we do not stray from the path of life, thus cooperating in 'God's plan of salvation'. This is the prayer recited by the Pope during Mass celebrated in the chapel of Casa Santa Marta on Friday, 29 September, the feast day of the holy archangels Michael, Gabriel and Raphael.

"In the opening prayer at the beginning of Mass," Francis immediately pointed out, "we prayed as follows: 'O God, who calls angels and men to cooperate in your plan of salvation, grant us pilgrims on earth the protection of the blessed spirits, who stand before you in heaven to serve you and contemplate the glory of your face.'"

"One thing that attracts attention from the outset," the Pope explained, "is that angels and we have the same vocation: to cooperate in God's plan of salvation; we are, so to speak, 'brothers' in vocation." Angels "stand before the Lord to serve him, to praise him and also to contemplate the glory of the Lord's face: angels are great contemplatives, they contemplate the Lord; they serve and contemplate. But the Lord also sends them to accompany us on the path of life."

"Today we celebrate three of these archangels," said the Pontiff, "because they played an important role in the history of salvation. And we celebrate these three because they also play an important role in our journey towards salvation."

Starting with "Michael — the great Michael — the one who wages war against the devil," explained the Pope, referring to the passage from Revelation (12:7-12) proposed by the liturgy and emphasising: "In the end, when the dragon fought against Michael, when he was defeated, the text says: 'The great dragon, the ancient serpent, the one called the devil and Satan, who deceives the whole inhabited earth, was thrown down.'" The devil is 'our enemy' and this, explained the Pontiff, is 'a vision of the end of the world, but in the meantime he causes trouble, he causes trouble in our lives: he always tries to seduce, as he seduced our mother Eve, with convincing arguments: "Eat the fruit, it will do you good, it will teach you many things"'. And so, "like the serpent, he begins to seduce, to seduce, and then, when we have fallen, he accuses us before God: 'He is a sinner, he is mine!'"

So, Francis reiterated, '"this is mine" is precisely the devil's word, he wins us over by seduction and then accuses us before God: "He is mine, I will take him with me". And "Michael wages war against him, the Lord asked him to wage war: for us who are on our way, in this life of ours, towards heaven, Michael helps us to wage war against him, not to let ourselves be seduced by this evil spirit who deceives us with seductions." Precisely "for this reason, today we thank St Michael for this work he does for the Church and for each one of us, and we ask him to continue to defend us.".

The second archangel, "Gabriel, is the one who brings good news, the one who brought the news to Mary, to Zechariah, to Joseph," Francis continued. Gabriel, therefore, brings "good news and the good news of salvation." He too "is with us and helps us on our journey." Especially when, as often happens, "with so much bad news or news that has no substance, we forget the good news, that of the Gospel of God, of salvation, that Jesus came to us and brought us God's salvation." And it is precisely "Gabriel who reminds us of this, and for this reason today we ask Gabriel to always announce the good news to us." Gabriel, Francis prayed, "remind us of God's good news, of what God has done."

"And then there is the third archangel, Raphael, who helps us on our journey, who walks with us," said the Pontiff. "Michael defends us, Gabriel gives us the good news, and Raphael takes us by the hand and walks with us, helping us with the many things that happen along the way." To Raphael, "we must ask: please, do not let us be seduced into taking the wrong step, into taking the wrong path; guide us on the right path, on the good path. You are our companion on the journey, as you were Tobias' companion on his journey."

The three archangels, Francis continued, "are before God, they are our companions because they have the same vocation in the mystery of salvation: to carry forward the mystery of salvation. They adore God, they glorify God, they serve God." And so, "today we simply pray to the three archangels Michael, Gabriel and Raphael," the Pope invited, suggesting the words of the prayer: "Michael, help us in our struggle; everyone knows what struggle they have in their lives today, each of us knows the main struggle, the one that puts our salvation at risk. Help us, Gabriel, bring us news, bring us the good news of salvation, that Jesus is with us, that Jesus has saved us and gives us hope. Raphael, take us by the hand and help us on our way so that we do not stray from the path, so that we do not remain stationary: always walking, but helped by you."

[Pope Francis, St. Marta, in L'Osservatore Romano, 30/09/2017]

Initiates, circles, prejudices, or different paths

(Lk 9:46-50)

Redemption presents two essential aspects: the Gift of the Call and the aptitude to accept the Proposal.

From wave to wave this realizes a new Creation of the person, of fraternity, of the Church, and of the world.

Thus Faith: a relationship of welcome and incisiveness, wich reverberates; always young. Such is spiritual childhood.

It is for this reason that Greek text speaks of workshop boy, the servant of the house [«paidìon»: vv.47-48] as a model of disciple close to the Lord - ready to shoot in front of every life request. 

Greatness in smallness.

But in this passage Lk joins that of the servant, with an idea of "first period" typical of those who present themselves at the threshold of communities: «mikròi» [v.48: incipients and shakies].

Often those who have less energy.

However, instead of an unconditional welcome, the latter feel the mistrust of veterans, who disdain dialogue and confrontation; always beware of novelties - and the danger of to be "overshadowed".

The unprecedented life that could arise is immediately suffocated or encapsulated by self-styled experts (v.49), neglecting and dampening the renewed God’s Gift to the assembly.

In short, the Community must return to its immediate and spontaneous Principle, without making the arrangements chronic.

The «following together with us» [instead of following Him personally, v.49] is contrasted with the simple richness of spiritual childhood and service, in the wider coexistence and sharing.

We also know in ourselves the cravings for domination; but those who become «minimum», «servant», «voiceless», leave ample room for the strength and tolerant - transmuting - work of life.

The New radiates the unforeseeable divine and human. And the boldness of modesty that listens and has respect for one’s own soul and brother as a gift-proposal, can make everyone find again, from within.

Pure freshness that evokes the joy of Grace; that keeps a clear eye on everything - even on the wiles of others, because they too can make us take different directions.

The place of honor is so coveted, but those who remain unpretentious can be much better available to an unparalleled condition, and to fraternity that respects the vocation of each one.

In this way, let us avoid punctuating the present in Christ with the models (vv.49-50) because in following the Lord not everyone walks in the same mode.

The Coming tide wants to drag us on the territory of growth without mortification: inside, there exists and it is eloquent a secret time and space, that inhabit us.

They resonate in harmony with the Gospels. There is no need to "get back in step" of all time always, nor just find a way out.

Let’s surrender to the young and creative instinct. It would be the journey of Joy: in the new reality and eminent Beauty, from discomfort.

To internalize and live the message:

What nourishes your desire for God, for youth, for brothers and sisters?

[Monday 26th wk. in O.T.  September 28, 2026]

Initiates, circles, prejudices, and different paths - from "emptiness"

(Lk 9:46-50)

According to the Tao Tê Ching (LXXXI) "The saint does not accumulate; the more he has done for others, the more he possesses; the more he has given to others, the more he abounds".

Redemption has two essential aspects: the Gift of the Call and the ability to accept the Proposal.

It brings about a new Creation of the person, of the fraternity, of the Church, and of the world.

Such is Faith: a relationship of acceptance and incisiveness that reverberates, always young. Such is spiritual infancy.

This is why the Greek text speaks of the shop boy, the house servant ["paidìon": vv.47-48] as a model of the disciple close to the Lord - ready to spring up in the face of every request for life.

Greatness in smallness.

But in this passage Lk also connects to that of the servant an idea of "first period" typical of those who present themselves at the threshold of the communities: "mikròi" [v.48: incipient and unsteady]. Often those with the least energy.

However, instead of an unconditional welcome, they feel the distrust of the veterans, who disdain dialogue and confrontation; always wary of new things - and the danger of being 'overshadowed'.

The unprecedented life that might arise is immediately stifled or pigeonholed by self-styled experts (v.49), neglecting and dampening the renewed Gift of God to the assembly.

In short, the Community must return to its immediate and spontaneous Principle: fraternal and universal love - re-actualised by the knocking at the door of the churches of the unimportant in society.

But we often go as if to war, because the top of the class only demand to be served and revered - by the new ones and those destined to efforts, obligations... and formulation of impersonal intentions.

So much for total acceptance: the little one is considered a usurper of private property - he who would indeed make the actors of holiness finally become 'great', resembling the Father.

On the other hand, those in charge on the ground continue to dry up things and situations, and stiffen everyone within immobile forms.

Even the missionary activity of outsiders to the official group is denigrated, suffers derision, and encounters contrived obstacles that attempt to chronicle the arrangements.

Thus evangelisation is weighed down: not service to the Lord and brothers, but territory of conquest to feel protagonists - and the many competitors seem dangerous... to self-assertion.

Such riches of 'following along with us' (v.49) instead of personally following Him, are contrasted with the simple riches of spiritual childhood and service in broader coexistence and sharing.

We also know in ourselves the delusions of dominance that transcend humility, the anxieties of memorable feats and important deeds that we deem more meaningful than understanding and fluency.

But those who make themselves 'minimal' leave ample space for the tolerant and transmuting power and work of life.

He perceives the inner self and takes note of new things, to truly exist and not feel orphaned - indeed, to shatter situations and bring attention to other dimensions.

The audacity of modesty that listens and has respect for one's own soul and for one's brother as a gift and a proposal, can make one rediscover within each the 'servant' and the 'voiceless' waiting to be called back to life.

Pure freshness that evokes the joy of Grace; that keeps a clear eye on everything, even on the decision-making wiles of others, because they too can take us in different directions.

The place of honour is much coveted, but those who remain unassuming can much better be themselves and make themselves available to a condition of the other kingdom - to the fraternity that respects the incomparable vocation of each one.

We must not dot the present in Christ with models, for in following the Lord not everyone walks in the same way. And the new radiates the unpredictable.

Simplicity and upheaval: Rebirth without mortification

It is not a matter of finding excuses to justify laziness in the spiritual quest and exodus: small, spontaneous and natural - but rich inside - one becomes, lowering oneself from one's character.

It is the art of making life dense and complex, multifaceted and vast, then simplifying, without dispersing.

Often all it takes is to observe in a singular and personal way, or to rest one's gaze in a different place, to find a thousand unexpected and self-regenerating outlets.

Indeed, the solution to the complications that stifle the soul and the experience of the fullness of being we seek is inherent in our own questioning.

Not infrequently, it belongs to preconceptions rather than reality or the tide that comes, which wants to drag us into the territory of growth - simply, with its own rhythm.

We are obnubilated by thoughts. But there is an innate knowledge that watches over our uniqueness and does not intoxicate the soul.It exists and is eloquent within, a secret time and space that inhabits us: they resonate in tune with the Gospels.

There is no need to 'catch up' with the past, or just find a way out.

If we surrender to such a young and creative instinct, wiser, comforted by the Word, the Core of Being will come forth with its primordial energies.

Virtues that recreate the earth like the mythical Child of the World: a little Jesus - inside and outside of us.

Thus we annihilate even the disaster of the global crisis, and rise again: each in his own way (which is not 'his' in the sense of arbitrariness).

And when we are able to accept the events as a Call to come out of our cages so that we perceive the Elsewhere, we will find an intimate result.

The thorn in the side will unravel and relaunch the special path; it will accentuate the possibilities of exchanging unseen gifts, not stereotypes - without even experiencing fatigue, and the subtle dissatisfactions we know.

Projected totally into external problems, we overload our mind and spirit with expectations induced by cultural paradigms in vogue [whether antiquated or disembodied] or to which we are accustomed.

Thus existence quickly becomes conformist again, stagnant in the usual means and goals, devoid of new peaks or authentic relationships and unimagined vitality.

The diktat of the objective induced by the roles we imagined acquired exhausts us, and the instituted idea of perfection sterilises the humus - it impoverishes within.

The reductionism in place puts actual needs in brackets.

The one-sidedness then lets ways of being prevail, the roles already expressed; it withers relationships, making environments (all impermeable and established) murky again.

Fixed ideas condition life and do not allow the inner organism - psychic and spiritual - to feed on transparent, unprejudiced truths; and sincere feelings, which would give us breath.

Freeing ourselves from the usual ways of going about things, from apodictic judgments and convictions, would conversely allow us to break the chains that hold back the luminous and rainbow faculties.

As well as the ability to correspond to the unheard-of Personal Calling, opening up other views.

The 'emptiness' advocated by the Tao only resembles in earshot the 'emptiness' of other, decidedly more depersonalising Eastern wisdom.

The Oriental teaching of the Way does not lose the sense of importance and exceptionality of the individual seed.

On the contrary, it fully respects its propulsive vocation. Remaining ourselves, not only in spite of - but because of - the obligatory abyss we have crossed.

By minimising the intentions of revisiting the old maquillage - and all non-epochal convictions, which do not call us, nor would we like to - we clear our souls of ballast.

In this way we will bring out its exceptional specific weight and unrepeatable character, in order to lighten it and fill it only with what is needed to activate the new paths that await us.

The slowing down and letting go that Lao Tse advocates does not lead to the insignificant flattening of differences, but to dilating the sacred and natural times of wise action, and appreciating its value.

Stages and goals that do not correspond to us will not bring fulfilment.

Indeed, artifices force us to amplify relationships - but only to cover up the problem with ourselves, or even with a couple, a group, a movement, a community, a work environment.

While we wish to clothe [and not depose] with a sense of permanence the character of before - a cliché that does not correspond to us - we go round in circles. We burden ourselves with outsized expectations, with useless stress that makes no room for love [friendship with which one encounters oneself, things, sisters and brothers, the many events].

Natural Wisdom, even bitter events, and the Bible, remind us that the face... each path, the name, and the rhythm, are ours alone.

So too is the synthesis: each one is called upon to write his own eccentric glad tidings for the benefit of the woman and man of all times (Jn 20:30-31).

Please note: Fraternity is not levelling:

"But there are many other things that Jesus did, which if they were written down one by one, I think that not even the world itself could contain the books that should be written" (Jn 21:25).

That would be the journey of Joy: into the new reality and eminent Beauty, out of discomfort.

To internalise and live the message:

What fuels your desire for God and brethren?

God’s sign is simplicity. God’s sign is the baby. God’s sign is that he makes himself small for us. This is how he reigns. He does not come with power and outward splendour. He comes as a baby – defenceless and in need of our help. He does not want to overwhelm us with his strength. He takes away our fear of his greatness. He asks for our love: so he makes himself a child. He wants nothing other from us than our love, through which we spontaneously learn to enter into his feelings, his thoughts and his will – we learn to live with him and to practise with him that humility of renunciation that belongs to the very essence of love. God made himself small so that we could understand him, welcome him, and love him. The Fathers of the Church, in their Greek translation of the Old Testament, found a passage from the prophet Isaiah that Paul also quotes in order to show how God’s new ways had already been foretold in the Old Testament. There we read: "God made his Word short, he abbreviated it" (Is 10:23; Rom 9:28). The Fathers interpreted this in two ways. The Son himself is the Word, the Logos; the eternal Word became small – small enough to fit into a manger. He became a child, so that the Word could be grasped by us. In this way God teaches us to love the little ones. In this way he teaches us to love the weak. In this way he teaches us respect for children. The child of Bethlehem directs our gaze towards all children who suffer and are abused in the world, the born and the unborn. Towards children who are placed as soldiers in a violent world; towards children who have to beg; towards children who suffer deprivation and hunger; towards children who are unloved. In all of these it is the Child of Bethlehem who is crying out to us; it is the God who has become small who appeals to us. Let us pray this night that the brightness of God’s love may enfold all these children. Let us ask God to help us do our part so that the dignity of children may be respected. May they all experience the light of l ove, which mankind needs so much more than the material necessities of life.

[Pope Benedict, Christmas homily 24 December 2006]

1. The difficulties that sometimes accompany the development of evangelisation highlight a delicate problem whose solution should not be sought in purely historical or sociological terms: the problem of the salvation of those who do not visibly belong to the Church. We are not given the opportunity to scrutinise the mystery of divine action in minds and hearts, to assess the power of Christ's grace in taking possession, in life and in death, of those whom 'the Father has given Him', and whom He Himself has proclaimed that He does not want to 'lose'. We hear this repeated in one of the Gospel readings proposed for the Mass of the Dead (cf. Jn 6:39-40).

But, as I wrote in the Encyclical Redemptoris Missio, one cannot limit the gift of salvation "to those who explicitly believe in God and have entered the Church. If salvation is destined for all, it must be made concretely available to all'. And, admitting that it is concretely impossible for so many people to access the Christian message, I added: "Many people do not have the possibility of knowing or accepting the revelation of the Gospel to enter the Church. They live in socio-cultural conditions that do not allow it, and they have often been educated in other religious traditions" (Redemptoris Missio, 10).

We must recognise that to the extent that it is within the human capacity for foresight and knowledge, this practical impossibility would seem destined to last much longer, perhaps even until the final completion of the work of evangelisation. Jesus himself admonished that only the Father knows "the times and moments" fixed by him for the establishment of his Kingdom in the world (cf. Acts 1:7).

2. What I have said above, however, does not justify the relativistic position of those who believe that a way to salvation can be found in any religion, even independently of faith in Christ the Redeemer, and that inter-religious dialogue should be based on this ambiguous conception. This is not the Gospel-compliant solution to the problem of salvation for those who do not profess the Christian creed. Instead, we must maintain that the road to salvation always passes through Christ, and that therefore it is up to the Church and its missionaries to make him known and loved in every time, in every place and in every culture. Outside of Christ 'there is no salvation'. As Peter proclaimed before the Sanhedrin from the very beginning of the apostolic preaching: "There is no other name under heaven given to men in which it is appointed that we should be saved" (Acts 4:12).

Even for those who through no fault of their own do not know Christ and do not recognise themselves as Christians, the divine plan has provided a way of salvation. As we read in the conciliar Decree on missionary activity Ad Gentes, we believe that "God, through the ways he alone knows, can bring men who through no fault of their own ignore the Gospel" to the faith necessary for salvation (Ad Gentes, 7). Of course, the condition 'without their guilt' cannot be verified or appreciated by human evaluation, but must be left solely to divine judgement. This is why in the Constitution Gaudium et Spes the Council declares that in the heart of every man of good will "grace works invisibly", and that "the Holy Spirit gives everyone the possibility of coming into contact, in the way God knows, with the Paschal Mystery" (Gaudium et Spes, 22).

3. It is important to emphasise that the way of salvation taken by those who ignore the Gospel is not a way outside Christ and the Church. The universal salvific will is linked to the unique mediation of Christ. This is stated in the First Letter to Timothy: "God our Saviour, who wills that all men should be saved and come to the knowledge of the truth. For one is God, and one is the mediator between God and man, the man Christ Jesus, who gave himself a ransom for all" (1 Timothy 2: 3-6). Peter proclaims this when he says that "in no one else is there salvation", and calls Jesus the "head of the corner" (Acts 4:11-12), emphasising the necessary role of Christ as the foundation of the Church.

This affirmation of the "uniqueness" of the Saviour draws its origin from the very words of the Lord, who states that he came "to give his life as a ransom for many" (Mk 10:45), i.e. for mankind, as St Paul explains when he writes: "One died for all" (2 Cor 5:14 cf. Rom 5:18). Christ obtained universal salvation by the gift of his own life: no other mediator was established by God as Saviour. The unique value of the sacrifice of the Cross must always be recognised in the destiny of every man.

4. And since Christ works salvation through his mystical Body, which is the Church, the way to salvation is essentially linked to the Church. The axiom extra Ecclesiam nulla salus - "outside the Church there is no salvation" -, enunciated by St Cyprian (Epist 73,21: PL 1123 AB), belongs to the Christian tradition and was included in the Lateran Council IV (Denz.-S. 802), in the bull Unam Sanctam of Boniface VIII (Denz.-S. 870) and in the Council of Florence (Decretum pro Jacobitis, Denz.-S. 1351).

The axiom means that for those who are unaware that the Church was founded by God through Jesus Christ as necessary there is an obligation to enter and persevere in it in order to obtain salvation (cf. Lumen Gentium, 14). On the other hand, for those who have not received the proclamation of the Gospel, as I wrote in the Encyclical Redemptoris Missio, salvation is accessible through mysterious ways insofar as divine grace is bestowed upon them by virtue of Christ's redeeming sacrifice, without external adherence to the Church but always, nevertheless, in relationship with it (cf. Redemptoris Missio, 10). It is a "mysterious relationship": mysterious for those who receive it, because they do not know the Church and indeed sometimes externally reject it; mysterious also in itself because it is linked to the salvific mystery of grace, which entails an essential reference to the Church founded by the Saviour.

Salvific grace, in order to operate, requires an adhesion, a cooperation, a yes to the divine donation: and this adhesion is, at least implicitly, oriented towards Christ and the Church. Therefore one can also say sine Ecclesia nulla salus - "without the Church there is no salvation" -: adhesion to the Church - Mystical Body of Christ, however implicit it may be, is indeed mysterious, and constitutes an essential condition for salvation.

5. Religions can exert a positive influence on the destiny of those who belong to them and follow their instructions with sincerity of spirit. But if the decisive action for salvation is the work of the Holy Spirit, we must bear in mind that man only receives his salvation from Christ, through the Holy Spirit. It begins already in the earthly life, which grace, accepted and reciprocated, makes fruitful, in the evangelical sense, for earth and heaven.

Hence the importance of the indispensable role of the Church, which "is not an end in itself but fervently strives to be all of Christ, in Christ and for Christ, and all of men, among men and for men". A role that is therefore not "ecclesiocentric" as has sometimes been said: the Church does not exist or work for itself, but is at the service of a humanity called to divine filiation in Christ (cf. Redemptoris Missio, 19). It therefore also exercises an implicit mediation towards those who are ignorant of the Gospel.

However, this should not lead to the conclusion that its missionary activity is less necessary in such circumstances. Quite the contrary. In fact, those who ignore Christ, through no fault of their own, find themselves in a condition of darkness and spiritual famine with negative repercussions often also on a cultural and moral level. The Church's missionary action can provide them with the conditions for the full development of Christ's saving grace, by proposing full and conscious adherence to the message of faith and active participation in Church life in the sacraments.

This is the theological line taken from Christian tradition. The Magisterium of the Church has followed it in doctrine and practice as the path marked out by Christ himself for the Apostles and missionaries of all times.

[Pope John Paul II, General Audience 31 May 1995]

[…] we return to Jerusalem, in the Upper Room, as though guided by the two disciples of Emmaus, who had listened with great emotion to Jesus’ words along the way and then had recognized him “in the breaking of the bread” (Lk 24:35). Now, in the Upper Room, the Risen Christ presents himself in the midst of the group of disciples and greets them: “Peace to you!” (v. 36). But they are frightened and believe “that they saw a spirit” (v. 37), the Gospel says. Jesus then shows them the wounds on his body and says: “See my hands and my feet” — the wounds — “that it is I myself; handle me” (v. 39). And to convince them, he asks for food and eats it before their astonished eyes (cf. vv. 41-42).

There is a detail here, in this description. The Gospel says that the Apostles “still disbelieved for joy”. The joy they felt was such that they could not believe that this was true. And a second detail: they were bewildered, astonished; astonished because the encounter with God always leads you to astonishment: it goes beyond enthusiasm, beyond joy; it is another experience. And they were joyful, but a joy that made them think: no, this cannot be true!... It is the astonishment of God’s presence. Do not forget this frame of mind, which is so beautiful.

Three very concrete verbs characterize this Gospel passage. In a certain sense, they reflect our individual and community life: to look, to touch and to eat. Three actions that can give joy from a true encounter with the living Jesus.

To look. “See my hands and my feet”, Jesus says. To look is not only to see, it is more; it also involves intention, will. For this reason, it is one of the verbs of love. A mother and father look at their child; lovers gaze at each other; a good doctor looks at the patient carefully... Looking is a first step against indifference, against the temptation to look the other way before the difficulties and sufferings of others. To look. Do I see or look at Jesus?

The second verb is to touch. By inviting the disciples to touch him, to verify that he is not a ghost — touch me! —  Jesus indicates to them and to us that the relationship with him and with our brothers and sisters cannot remain “at a distance”. Christianity does not exist at a distance; Christianity does not exist only  at the level of looking. Love requires looking and it also requires closeness; it requires contact, the sharing of life. The Good Samaritan did not limit himself to looking at that man whom he found half dead along the road: he stopped, he bent down, he treated his wounds, he touched him, he loaded him onto his mount and took him to the inn. And it is the same with Jesus himself: loving him means entering into a communion of life, a communion with him.

And thus, we come to the third verb, to eat, which clearly expresses our humanity in its most natural poverty, that is, our need to nourish ourselves in order to live. But eating, when we do so together, among family or friends, also becomes an expression of love, an expression of communion, of celebration... How often the Gospels present us with Jesus experiencing this convivial dimension! Even as the Risen One, with his disciples. To the point that the Eucharistic Banquet has become the emblematic sign of the Christian community. Eating together the Body of Christ: this is the core of Christian life.

Brothers and sisters, this Gospel passage tells us that Jesus is not a “ghost”, but a living Person; that when Jesus draws near to us he fills us with joy, to the point of disbelief, and he leaves us bewildered, with that astonishment that only God’s presence gives, because Jesus is a living Person.

Being Christian is not first of all a doctrine or a moral ideal; it is a living relationship with him, with the Risen Lord: we look at him, we touch him, we are nourished by him and, transformed by his Love, we look at, touch and nourish others as brothers and sisters. May the Virgin Mary help us to live this experience of grace.

[Pope Francis, Angelus 18 April 2021]

Two sons: «No» and «Me!»

(Mt 21:28-32)

In the rabbis' tales the «Son» was only one: Israel! In the teaching of Christ, however, even a reckless remains a son.

The Master of the Vineyard image of the chosen people, turns to his «prototype» of man with tenderness and maternal bowels: «My little child».

He tries to make him understand: «The unfamiliar land is full of dissensions and grudges, instead the Vineyard is yours; committed therefore to building the world of joy».

But it is basically normal to desist: «I don’t want to» - because we are often attracted not by the Beatitudes, but to worldly criteria.

Working for the life of others, recognizing their dignity and promoting it does not arise immediately and spontaneously to everyone; on the contrary, it seems onerous.

Yet it is the difference that gives us the cue, not the rule or the reproach.

The perception of what appears “foreign” becomes a rare insight into one's own essence, a dilation of the Ego - a growing movement and process that leads to an understanding of the You in the Ego itself.

Trivial instinctive reactions must be understood, because pre-emptive condemnations block growth.

Eccentricity of the brother is the paradoxical starting point for finding himself and one’s own way.

Of course, repulsion can emerge at first; there is no need to be scandalized, nor to accuse. Recovering the deep human dimension is not a piece of cake.

Moreover, we know from experience: the most convinced ‘Yes’ passes through an initial ‘No’.

The inner struggle is to be reckoned with - finally it itself will affect far beyond formal adherence.

In short, the truest ‘Yes’ comes from a request for explanation.

Although the habitual are ready to show the best intentions right away, they become all showcase and no substance; and only empty words.

The Father therefore turned to the promises’ son: «I, Lord!». How to say: «There is Me here; why think of others?».

The exaggeratedly kindred and positive reaction indicates that the customary son... did not understand.

This “son” certainly disagreed with the Father’s design - so deep and demanding - and he thought in his own way how one behaves in the Vineyard. 

Therefore, he beluded himself to be benefitted, instead of Saved.

In short, the choice is between Faith or protocols: «By now, various manifest sinners are surpassing you» (v.31).

[The discrimination of life in the Spirit? The exception that becomes promotion].

Women and men respond «Here I am» to the Appeal because they are intimately persuaded, not by external influence - of labels.

True friends of vital energy are not the conventions.

In such a way, compared to the different ancient beliefs, an intrinsic side of Jesus' Invitation is the adult mind.

It excludes adherent solutions [common or elitist]: they enclose souls in a condition of dependence, with illusory progress.

In the communities of Galilee and Syria the pagans quickly became a majority - elevated to the rank of sons.

They did not submit to nerve-wracking processes, but spontaneously were recognizing the Lord.

“Contrary” Moral: never trust those who rush to say: «Yes sir!».

[26th Sunday in O.T. (year A),  September 27, 2026]