15th Sunday in Ordinary Time (year A)  [12 July 2026]

First Reading from the Book of the Prophet Isaiah (55:10–11)

The central theme of this passage is the image of rain: the Word of God is life-giving rain; it does not return until it has fulfilled its mission of forgiveness and reconciliation. This oracle concludes the Second Isaiah (Isaiah 40–55) As prophets often do, Isaiah uses an image: rain and snow are daydreams for an Eastern farmer accustomed to often arid soil. In Babylon, where he is in exile with his people in the 6th century BC, the benefits of rain are experienced. A sun-drenched land, such as Israel or Babylon, flourishes anew at the first rain. The prophet applies this effectiveness to the Word of God: ‘So shall my word be that goes forth from my mouth: it shall not return to me empty.’ Isaiah emphasises this effectiveness for two reasons. 1) He announces the end of the Exile and the return to Jerusalem. For 50 years, the inhabitants of Jerusalem have been in exile in Babylon. Isaiah promises, on God’s behalf, their liberation and their departure from Babylon. To believe in a promise long awaited requires trust in the Word of God. This is why Isaiah is so firm: ‘my word… shall not return to me empty…’. Statements about the effectiveness of the Word (‘Davar’ means both ‘word’ and ‘event’) are always made during difficult times in Israel’s history, when it is necessary to cling to faith.  Examples: ‘All flesh is like grass… dry grass; the flower withers, but the word of our God stands for ever’ (Isa 40:6–8); ‘I am watching over my word to bring it to pass’ (Jer 1:12). These words were spoken to combat idolatry, for during the exile the temptation was strong amongst the inhabitants of Jerusalem, who, in the face of defeat, thought it better to turn to the gods of the victorious Babylonians, since they were effective. There is a sarcastic passage by the prophet Isaiah: poor people who use the same wood to make a fire and to carve idols; then they expect help from those lifeless idols they have made themselves (cf. Isa 44).  2) The other reason for emphasising the power of the word is that the ‘mission’ of the Word is forgiveness and reconciliation. Immediately before this text, he notes: ‘Seek the Lord whilst he may be found; call upon him whilst he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, who will have mercy on him, and to our God, who abundantly forgives. For my thoughts are not your thoughts…’ (Isaiah 55:6–8).  The ‘mission’ referred to here is therefore a mission to proclaim God’s free forgiveness and the reconciliation of humanity with Him: God will ultimately reconcile humanity to Himself. Later, Paul will say the same: ‘God our Saviour desires all people to be saved and to come to the knowledge of the truth’ (1 Tim 2:4). This plan of God is fulfilled through the Incarnation of the Word and the sending of the disciples as ambassadors of reconciliation: “God has reconciled us to himself through Christ and has entrusted to us the ministry of reconciliation” (2 Cor 5:18). 

Responsorial Psalm (64/65)

Psalm 64 is a votive offering from a people written upon their return from exile to thank God for their deliverance: on the surface, it is a song of renewed creation, but it is not merely a song about nature. The liturgy presents us only with the final verses (10–14), which appear to be a contemplation of nature, but the preceding verses are fundamental, and without them the true meaning of the psalm is lost. This is a vow of thanksgiving for the return from exile, made in Babylon in the 6th century BC: if God frees us and brings us back to Israel, we shall celebrate in his temple. Deliverance is experienced as forgiveness because the exile was regarded as a punishment for the sins of the people and their leaders, and the return is a ‘return to favour’: God wipes the sinful past clean.  ‘Our sins have overwhelmed us; you forgive them’. It is clear that Israel’s election becomes a mission, and the people celebrate God’s faithfulness: “Blessed are those whom you have chosen and brought near: they shall dwell in your courts.” Just as the Levites had a special place to serve God in the temple, so Israel has a special place amongst the nations: when the other nations see Israel’s salvation, they will recognise that the God of Israel is the only Saviour. With the return to the homeland, a new life begins; it is a true re-creation. For this reason, the final bucolic section should not be separated from the central theme, which is thanksgiving. Lush nature is an image of new life and of God’s greatest gift: forgiveness

Second Reading from the Letter of Saint Paul to the Romans (8:18–23)

Creation is not complete; it is a work in progress and eagerly awaits the revelation of the children of God. This means that creation is not an event of the past: it is an ongoing project, comparable to a work of art.  Let us imagine the creation of an immense bronze sculpture. From the very first day, the artist knows that it will require patience and time: the process involves many successive stages.  There are hardships, struggles and risks to face; one must have a clear understanding of where this sometimes thankless work is leading and assess every possible difficulty. Only the artist can already visualise the finished work in his mind, but the challenge lies in how to describe the glimpsed beauty to his collaborators, and to share it with them with the same passion. God’s project is comparable to the birth of a work of art: Paul speaks specifically of ‘childbirth’. Only God, for now, can describe the finished work. And who has the mission to complete it? We do, each in our own small way, but above all the Spirit who breathes upon the world to direct it towards God. ‘We have received the firstfruits of the Spirit, but we await adoption as children, the redemption of our body’. In the biblical sense, ‘body’ refers to our whole being. Redemption of the body: our whole being, still in chains today, bound by sin, will finally be set free and free to live as children of God. We speak of the ‘firstfruits’, which biblically refer to the first handful of ears of corn or the firstborn lamb of the flock in spring. They were both the beginning and the promise of the entire harvest. A beautiful image to convey that we already possess the down payment of our ultimate salvation: “the love of God has been poured into our hearts through the Holy Spirit who has been given to us” (Rom 5:5). And it is because we already possess the firstfruits, because we are already animated by the Spirit, that we groan as we await our final transformation. Yet it is always the Spirit who continues the work in the world.  In the Fourth Eucharistic Prayer we say: “ He – your Son – has sent from you, Father, as a first gift to believers, the Holy Spirit who continues his work in the world and brings every sanctification to fulfilment”. “Every sanctification” – that is, every transformation.  For now, creation is still “subject to futility”, but in the new heavens and new earth that we await, towards which we strive, this energy will become a passion for unity: ‘According to his promise, we await new heavens and a new earth, in which righteousness dwells’ (2 Pet 3:13). Then creation will be ‘set free from the bondage of corruption to enter into the freedom of the glory of the children of God’.  Paul speaks of the whole of creation and the cosmos, not just of us. He takes up a theme familiar to the Bible: the disharmony caused by Adam’s wrong choice plunges the entire garden—that is, the whole of creation—into chaos: “The ground shall be cursed because of you” (Gen 3:17).  Conversely, when righteousness dwells on the earth, not only humans but also animals will know peace. Humanity is part of the cosmos and cannot be conceived of without it. This is one of the meanings of Isaiah’s magnificent ‘parable’ of the animals: ‘The wolf shall dwell with the lamb… the lion shall feed on straw like the ox… They shall do no harm or destroy any more on all my holy mountain, for the knowledge of the Lord shall fill the earth as the waters cover the sea’ (Isaiah 11:6–9). As Paul says in Ephesians: it is ‘the whole universe, the things in heaven and on earth’ that will one day be brought together under one Head, Christ (Ephesians 1:9–10). It is our privilege to be able to catch a glimpse of the completed work even now. Returning to the analogy of the work of art: we who are engaged in God’s plan have an immense privilege compared to an artist’s collaborators: we can already glimpse the completed work: “The Word became flesh and dwelt amongst us; and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth” (Jn 1:14).  Meanwhile, this great labour of bringing forth the new humanity continues amidst pain and groaning. All the more reason for believers to find the courage to proclaim, even now, the glory promised to all creation.

From the Gospel according to Matthew (13:1–23)

Jesus speaks in parables because the ‘parable’ is a literary genre of the Jewish tradition, similar to a narrative with a pedagogical purpose, designed to lead the listener to change their perspective. A parable is not an allegory: not every detail has a precise meaning; the lesson comes from the overall context.  

  The disciples ask why Jesus speaks in parables, and Jesus gives three reasons: firstly, to distinguish between the disciples and the crowd: ‘To you it has been given to know the mysteries of the Kingdom of Heaven, but to them it has not been given.’ Secondly, to console them, because their opponents ‘look without seeing, listen without hearing or understanding’. Jesus quotes a passage from Isaiah to them: “This people’s heart has grown callous; their ears are hard of hearing, and they have closed their eyes…” (Isaiah 6:9–10). Thirdly, to recall the Old Testament theme of the two paths: “To those who have, more will be given, and they will have an abundance; but from those who have not, even what they have will be taken away.” In Matthew and Mark, this teaching in parables immediately follows the disputes with the Pharisees and with those who refuse to recognise Jesus as the Messiah, revealing their hardened hearts and their imperviousness to the Word. Indeed, the more the listeners shut themselves away in their certainties, the more impervious they become to the Word. The parables are a pedagogical means of touching those hardened hearts. However, the disposition of the heart is decisive in understanding Jesus. I shall now return to these words: ‘To those who have, more will be given’ – which is the theme of the two paths already present in the Old Testament and which always presents human existence as a crossroads. If you take the right path, every step brings you closer to your goal: ‘Give to the wise, and he will become wiser still; instruct the righteous, and he will increase his knowledge’ (Prov 9:9). If, on the other hand, you choose the wrong path, every step takes you further away. A clear choice is therefore required: either to listen, to open your ears to be taught and transformed by the Word; or to refuse to listen and become increasingly hard of hearing. In the parable of the sower, Jesus shows what the obstacles to preaching are.  Jesus is the Word of God made flesh (Jn 1:14); and he communicates only the Father’s Word: “The word that you hear is not mine, but the Father’s who sent me” (Jn 14:24). Yet he finds it difficult to find fertile ground.  What are the difficulties involved in listening to the Word? First of all, the cares of the world which choke out the demands of the Kingdom (Mt 6:25–34). A deeper difficulty is not trusting Jesus and recognising him as the Messiah. The disciples themselves stumbled: after the discourse on the bread of life, many said, ‘This teaching is hard! Who can accept it?’ From that moment on, many of the disciples turned back, and Jesus said to the Twelve, ‘Do you also wish to go away?’ Peter replied, ‘Lord, to whom shall we go? You have the words of eternal life’ (John 6:60–68). Despite the difficulties, Jesus proclaims that the harvest—‘a hundredfold, sixtyfold or thirtyfold’—is certain, though it comes at a high price. The Kingdom of God will be established through many failures. To enter into the understanding of the Kingdom is solely a gift from God: ‘It has been granted to you to know the mysteries of the Kingdom of Heaven… Blessed are your eyes because they see, and your ears because they hear…’ Those who have received the seed in good soil are those who hear the Word and understand it with a receptive heart, capable of receiving from God the light that comes only from Him. This openness, too, is a gift. The Pharisees and the crowd were not yet ready. Jesus had Ezekiel in mind when he said, ‘Those who received the seed among the thorns are those who hear the Word, but the cares of the world and the allure of wealth choke the Word.’ Ezekiel writes: “They come to you as a people gather; they listen to your words, but do not put them into practice; their mouths are full of lusts, their hearts are set on gain. To them you are like a love song, with a sweet voice, well played” (Ezek 33:30–32).  

+ Giovanni D’Ercole

Emergency large, through small Name

(Mt 10:1-7)

None of the apostles was worthy of the Call; yet he is called upon, and can receive his Mandate - as if he were already perfect!

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

Peter was eager to step forward, but also often receding (backtracking) until he became for Jesus a «satàn» [in the culture of the ancient East, an official of the great sovereign, sent to be a controller and whistleblower - practically an accuser]. James of Zebedee and John were brothers, heated fundamentalists, and hysterically they wanted the Master only for them. Philip did not appear to be a very practical type, neither quick or trained to grasp the things of God. Andrew seems instead to be doing well: inclusive person. Bartholomew was probably open but perplexed, because the Messiah did not correspond much to him. Thomas was a little inside and a little outside. Matthew a collaborationist, avid accomplice of the oppressive system. Simon the Canaanite a hothead. Judas Iscariot one who destroys himself by trusting the old spiritual guides, imbued with a nationalist ideology, of private interest, opportunism and power. Two others (James son of Alpheus and Judas Thaddeus) perhaps simple disciples of no great importance or initiative.

But the Kingdom is «near» [v.7: «it has become close»]: God is in our history - it was already experienced in the early days, in first community of sons.

In ancient devotion, the idea of a distant God produced separations, pyramidal hierarchies, cultivation of inner circle interests.

The idea of an Eternal leader and avenger left prolific a priestly class that instead of reconciling and integrating people, neglected and abandoned the irrelevant persons.

The fact of believing in a divine Presence linked to material abundance dulled minds and the ability to read the Redemption.

[The idea of advantage and disadvantage, prosperity and scarcity, always originate in us or in the conventional mentality; from opinions].

Therefore, it is crucial to mature first, wherever we live.

Not infrequently there are unnoble reasons to want to reach everyone, run everywhere, spread, increase and do it immediately.

We say so… not to distinguish the moment of the Call from that of Sending.

It is the ‘way of intimate’ that really penetrates the space of the suburbs. In fact, only those who love strength prefer to start from what is very far from themselves.

The only way to peer far is to stick to the reason of things, a principle that we can know if we are not misled by dispersion.

By understanding the nature of themselves and creatures, everyone is inspired to complete.

In short, the Road to Heaven is intertwined with the Way of the Person, not with the journey of excellence; not with the path on the models base - or we will be overfishers common and cheesy.

The Kingdom has become ‘close’ and by Name since the beginning (vv.2-4): there is no more incisive authentic and healing Mission.

[Wednesday 14th wk. in O.T.  July 8, 2026]

Big emergency, through little Name

(Mt 10:1-7)

"These twelve Jesus sent after he had commanded them, saying, 'Do not go into the way of the Gentiles, and do not enter the cities of the Samaritans - but go rather to the lost sheep of the House of Israel.

The proclamation of the new Faith needed breathing space; yet it was to find a dense fire of interdiction, very tenacious, precisely from the frequenters of the ingrained and habitual religiosity - linked to the ideology of power.

The first restriction to Israel had become necessary, precisely in order to uncover the most dangerous devotion: the empty and closed devotion of the synagogue, which - accustomed to the expectation of the extraordinary outside - now waited for nothing authentic to arouse it.

But the meaning of vv.5-6 is also very profound from a personal point of view, and concerns not only the initial restriction to the Chosen People of the Messianic Revelation, of the explicit universalistic openness, or of the Mission.

None of the Apostles were in themselves worthy of the Call; yet they were called, and could accept their Mandate - as if it were already perfect!

Most of them have names typical of Judaism, even from the time of the patriarchs - which indicates a cultural and spiritual background rooted more in religion than in Faith not easy to deal with.

Peter was eager to come forward, but also often backtracked (backtracked) to the point of becoming a 'satan' for Jesus [in the culture of the ancient East, an official of the great ruler, sent to act as a controller and delator - practically an accuser]. James of Zebedee and John were brothers, ardent fundamentalists, and hysterically wanted the Master only for themselves. Philip did not seem a very practical fellow, nor quick-witted or trained to grasp the things of God. Andrew, on the other hand, seemed to do well: an inclusive person. Bartholomew was probably open but perplexed, because the Messiah did not correspond to him much. Thomas was a little in and a little out. Matthew a collaborator, greedy accomplice of the oppressive system. Simon the Canaanite a hothead. Judas Iscariot a self-destructor, trusting the old spiritual guides, imbued with a nationalist ideology, self-interest, opportunism and power. Two others (James son of Alphaeus and Judas Thaddeus) perhaps mere disciples of no great prominence or capacity for initiative.

But the Kingdom is "near" [v.7: "has come near"]: God is in our history - already experienced in the early days, in his first community of sons.

In ancient devotion, the idea of a distant God produced separations, pyramidal hierarchies, the cultivation of inner-circle interests (passed off as great sensitivity and altruism).

The idea of an Eternal leader and avenger allowed a priestly class to proliferate, which instead of conciliating and integrating, neglected and abandoned the irrelevant.

The belief in a divine Presence linked to material abundance dulled minds and the ability to read Redemption.

[The idea of advantage and disadvantage, prosperity and penury, always originate in us or in the conventional mindset, of opinions].

Therefore, it is essential to mature first, wherever we live.

For not infrequently there are less than noble motives for wanting to reach everywhere, to run everywhere (to proselytise), to spread, to increase, and to do so at once.

The man or club of many lusts projects them; and frequently procures in himself or elsewhere his own murky influences.

Concealed infidelities, which, by not proposing simplicity of life and values of the spirit, drive away, building other temples and shrines.

The charge of genuine universality is contained in the rootedness to values, as well as in the knowledge of one's own shortcomings.

Virtuous principles and hidden sides are complementary energetic aspects, and will bear fruit in their own time; in the round.

We must take this deeply, without fatuous projections, even in the unexpressed sides.

In short, it seems a paradox, but openness to the heathen is a purely internal problem.

It is from oneself and from the community that one looks at the world. Not from the too exotic - at least in the first instance.

It is the Way of the Intimate that seriously penetrates the way of the peripheries. Indeed, it is only by loving strength that one prefers to start from the too distant.

One must first heal and complete that which is near.

After all, one who is not free and aware cannot liberate, nor convince - or drag - reality.

The only way then to peer far is to stick to the reason of things, a principle that one knows if not misled by the dispersion of the (even sacred) society of the outside.

Understanding the nature of oneself and of creatures, and conforming to it increasingly, in one's own development, all are inspired to complete and transmute.

This also enriches any cultural sclerosis, without alienating forcing.Thus, exercising a practice of goodness first with oneself... to heal the hardships of others' souls - having known them from within.

For the Tao Tê Ching [XLVII] says:

"Without going out the door, you know the world; without looking out the window, you glimpse the Way to Heaven. The farther you go, the less you know. That is why the saint does not go around and yet knows, does not see and yet discerns, does not act and yet completes.

Only from the Source of being springs a saved life. (It would be harmful to put the cart before the horse).

Are we a sign of dedication and striving people? Without being a sect, after a good formation, inclusive of opposites: integrating faults, bad moments, and intelligence about one's moods.

Not to distinguish the moment of the Calling from that of the Sending.

The Way to Heaven is intertwined with the Way of the Person, not of excellence; not of models - or we will be "fishermen" by the wayside.

The Kingdom has come near and by Name, from the very beginning (vv.2-4): there is no authentic and healing Mission more incisive.

To internalise and live the message:

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

The list and effort of transgressions to be neurotically corrected, or a personal Calling, inclusive of your many faces of the soul - a Vocation supported by a Church that became an echo and a free Source of all-round understanding?

To whom would the Apostles be sent? In the Gospel Jesus seemed to limit his mission to Israel alone:  "I was sent only to the lost sheep of Israel" (Mt 15: 24). In a similar way he seemed to restrict the mission entrusted to the Twelve:  "These Twelve Jesus sent out, charging them:  "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel'" (Mt 10: 5ff.).

A certain rationally inspired modern criticism saw these words as showing a lack of universal awareness by the Nazarene. Actually, they should be understood in the light of his special relationship with Israel, the community of the Covenant, in continuity with the history of salvation.

According to the Messianic expectation, the divine promises directly addressed to Israel would reach fulfilment when God himself had gathered his people through his Chosen One as a shepherd gathers his flock:  "I will save my flock, they shall no longer be a prey.... I will set up over them one shepherd, my servant David, and he shall feed them; he shall feed them and be their shepherd. And I, the Lord, shall be their God, and my servant David will be prince among them" (Ez 34: 22-24).

Jesus is the eschatological shepherd who gathers the lost sheep of the house of Israel and goes in search of them because he knows and loves them (cf. Lk 15: 4-7, Mt 18: 12-14; cf. also the figure of the Good Shepherd in Jn 10: 11ff.). Through this "gathering together", the Kingdom of God is proclaimed to all peoples:  "I will set my glory among the nations; and all the nations shall see my judgment which I have executed, and my hand which I have laid on them" (Ez 39: 21). And Jesus followed precisely this prophetic indication. His first step was to "gather together" the people of Israel, so that all the people called to gather in communion with the Lord might see and believe.

Thus, the Twelve, taken on to share in the same mission as Jesus, cooperate with the Pastor of the last times, also seeking out the lost sheep of the house of Israel, that is, addressing the people of the promise whose reunion is the sign of salvation for all peoples, the beginning of the universalization of the Covenant.

Far from belying the universal openness of the Nazarene's Messianic action, the initial restriction to Israel of his mission and of the Twelve thus becomes an even more effective prophetic sign. After Christ's passion and Resurrection, this sign was to be made clear:  the universal character of the Apostles' mission was to become explicit. Christ would send the Apostles "to the whole creation" (Mk 16: 15), to "all nations", (Mt 28: 19, Lk 24: 47), "to the ends of the earth" (Acts 1: 8).

And this mission continues. The Lord's command to gather the peoples together in the unity of his love still continues. This is our hope and also our mandate:  to contribute to this universality, to this true unity in the riches of cultures, in communion with our true Lord Jesus Christ.

[Pope Benedict, General Audience 22 March 2006]

1. In this Great Jubilee year, the basic theme of our catecheses has been the glory of the Trinity as revealed to us in salvation history. We have reflected on the Eucharist, the greatest celebration of Christ under the humble signs of bread and wine. Now we want to devote several catecheses to what we must do to ensure that the glory of the Trinity shines forth more fully in the world.

Our reflection begins with Mark's Gospel, where we read:  "Jesus came into Galilee, preaching the gospel of God and saying, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel'" (Mk 1: 14-15). These are the first words Jesus spoke to the crowd:  they contain the heart of his Gospel of hope and salvation, the proclamation of God's kingdom. From that moment on, as the Evangelists note, Jesus "went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity among the people" (Mt 4: 23; cf. Lk 8: 1). The Apostles followed in his footsteps and with them Paul, the Apostle to the Gentiles, called to "preach the kingdom of God" among the nations even to the capital of the Roman Empire (cf. Acts 20: 25; 28: 23, 31).

2. The Gospel of the kingdom links Christ with the Sacred Scriptures that, using a royal image, celebrate God's lordship over the cosmos and history. Thus we read in the Psalter:  "Say among the nations, "The Lord reigns! Yea, the world is established, it shall never be moved; he will judge the peoples'" (Ps 96: 10). The kingdom is thus God's effective but mysterious action in the universe and in the tangle of human events. He overcomes the resistance of evil with patience, not with arrogance and outcry.

For this reason Jesus compares the kingdom of God to a mustard seed, the smallest of all seeds, but destined to become a leafy tree (cf. Mt 13: 31-32), or to the seed a man scatters on the ground:  "he sleeps and rises night and day, and the seed sprouts and grows, he knows not how" (Mk 4: 27). The kingdom is grace, God's love for the world, the source of our serenity and trust:  "Fear not, little flock", Jesus says, "for it is your Father's good pleasure to give you the kingdom" (Lk 12: 32). Fears, worries and nightmares fade away, because in the person of Christ the kingdom of God is in our midst (cf. Lk 17: 21).

3. But man is not a passive witness to God's entrance into history. Jesus asks us "to seek" actively "the kingdom of God and his righteousness" and to make this search our primary concern (Mt 6& ;33). To those who "supposed that the kingdom of God was to appear immediately" (Lk 19: 11), he prescribed an active attitude instead of passive waiting, telling them the parable of the 10 pounds to be used productively (cf. Lk 19: 12-27). For his part, the Apostle Paul states that "the kingdom of God does not mean food and drink but righteousness" (Rom 14: 17) above all, and urges the faithul to put their members at the service of righteousness for sanctification (cf. Rom 6: 13, 19).

The human person is thus called to work with his hands, mind and heart for the coming of God's kingdom into the world. This is especially true of those who are called to the apostolate and are, as St Paul says, "fellow workers for the kingdom of God" (Col 4: 11), but it is also true of every human person.

4. Those who have chosen the way of the Gospel Beatitudes and live as "the poor in spirit", detached from material goods, in order to raise up the lowly of the earth from the dust of their humiliation, will enter the kingdom of God. "Has not God chosen those who are poor in the world", James asks in his Letter, "to be rich in faith and heirs of the kingdom which he has promised to those who love him?" (Jas 2: 5). Those who lovingly bear the sufferings of life will enter the kingdom:  "Through many tribulations we must enter the kingdom of God" (Acts 14: 22; cf. 2 Thes 1: 4-5), where God himself "will wipe away every tear ... and death shall be no more, neither shall there be mourning nor crying nor pain anymore" (Rv 21: 4). The pure of heart who choose the way of righteousness, that is, conformity to the will of God, will enter the kingdom, as St Paul warns:  "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, ... nor the greedy, nor drunkards, nor revilers nor robbers will inherit the kingdom of God" (1 Cor 6: 9-10; cf. 15: 50; Eph 5: 5).

5. All the just of the earth, including those who do not know Christ and his Church, who, under the influence of grace, seek God with a sincere heart (cf. Lumen gentium, n. 16), are thus called to build the kingdom of God by working with the Lord, who is its first and decisive builder. Therefore, we must entrust ourselves to his hands, to his Word, to his guidance, like inexperienced children who find security only in the Father:  "Whoever does not accept the kingdom of God like a child", Jesus said, "shall not enter it" (Lk 18: 17).

With this thought we must make our own the petition:  "Thy kingdom come!". A petition which has risen to heaven many times in human history like a great breath of hope:  "May the peace of your kingdom come to us", Dante exclaimed in his paraphrase of the Our Father (Purgatorio, XI, 7). A petition which turns our gaze to Christ's return and nourishes the desire for the final coming of God's kingdom. This desire however does not distract the Church from her mission in this world, but commits her to it more strongly (cf. CCC, n. 2818), in waiting to be able to cross the threshold of the kingdom, whose seed and beginning is the Church (cf. Lumen gentium, n. 5), when it comes to the world in its fullness. Then, Peter assures us in his Second Letter, "there will be richly provided for you an entrance into the eternal kingdom of our Lord and Saviour Jesus Christ" (2 Pt 1: 11).

[Pope John Paul II, General Audience 6 December 2000]

“Jesus began to preach” (Mt 4:17). With these words, the evangelist Matthew introduces the ministry of Jesus. The One who is the Word of God has come to speak with us, in his own words and by his own life. On this first Sunday of the Word of God, let us go to the roots of his preaching, to the very source of the word of life. Today’s Gospel (Mt 4:12-23) helps us to know how, where and to whom Jesus began to preach.

1. How did he begin? With a very simple phrase: “Repent, for the kingdom of heaven is at hand” (v. 17). This is the main message of all Jesus’ sermons: to tell us that the kingdom of heaven is at hand. What does this mean? The kingdom of heaven means the reign of God, that is, the way in which God reigns through his relationship with us. Jesus tells us that the kingdom of heaven is at hand, that God is near. Here is the novelty, the first message: God is not far from us. The One who dwells in heaven has come down to earth; he became man. He has torn down walls and shortened distances. We ourselves did not deserve this: he came down to meet us. Now this nearness of God to his people is one of the ways he has done things since the beginning, even of the Old Testament. He said to his people: “Imagine: what nation has its gods so near to it as I am near to you?” (cf. Dt 4:7). And this nearness became flesh in Jesus.

This is a joyful message: God came to visit us in person, by becoming man. He did not embrace our human condition out of duty, no, but out of love. For love, he took on our human nature, for one embraces what one loves. God took our human nature because he loves us and desires freely to give us the salvation that, alone and unaided, we cannot hope to attain. He wants to stay with us and give us the beauty of life, peace of heart, the joy of being forgiven and feeling loved.

[Pope Francis, homily 26 January 2020]

(Mt 9:32-38)

In the Gospels the recoveries from diseases describe and manifest an experience of Faith.

The first forms of community [here in Mt, of Galilee and Syria] have grown through tireless activity of redemption and people reintegration, even from the ideal point of view.

In a brutally competitive, ruthless and disheartening world, the life of communion in Christ enabled a recovery from any situation of personal debasement and social abandoning.

At the origin of the Mission there is both the Compassion of Jesus and the Prayer of the disciple (so that he overcomes disappointments, freely establishes himself on a good disposition, and does not look for anything else).

Prayer does not convince the Father, but transforms the believer. It awakens consciences to perceive, sense, listen, welcome, and move - in any external condition.

Prayer allows sons to be reborn from the heart - in the small, in the unsteady, in the child, in the adolescent, in the adult, in nature, in history, in themselves, and in God.

In a situation of social collapse and economic exploitation, even the official religion inculcated the idea that material blessings were a sign of spiritual rank, and vice versa.

People consciousness was also stifled by the feeling of exclusion (and punishment for guilt) that emphasized disdain.

The incredible Novelty of the first fraternal realities of Faith detached itself from every "competition": the ability to concretely re-establish discouraged people emerged, and weave both the quality of life and relationships.

The official guides, disinterested in the real life of the people, maliciously defended their positions and tried to exorcise the persons admiration towards the friends of Jesus - with the usual nonsense about evil.

Here the Prayer, which was addressed to the Father so that He would help all his sons in their radiating work, of support, for the birth of a new and urgent vital awareness, and of bonds - for goodness to the needy.

God’s pedagogy is transmitted in available listening, in contemplative Prayer, yet it is not abstract.

The idea and work of Faith are detached from the world of sophisticated, or empty, homologating spirituality.

It is that of leaven that ferments the mass: it saves men through men - starting from the gaze of the soul [shiny, which overcomes the breathlessness].

For a wise recomposition of being, the Master invites precisely to Prayer (v.38) - the first form of disciples commitment.

Access to different harmonies within the Spirit teaches us to cultivate our insightful eye, and to appreciate and understand everything and everyone.

We recognize ourselves and become aware of things through Prayer-presentiment, unitive.

Mission grows from a small but boundless dimension - that of intimate perception, which is aware of the needs and Mystery of a favourable Presence.

New configurations in spirit: fully discovered only in deep Prayer (v.38). Embodied.

[Tuesday 14th wk. in O.T.  July 7, 2026]

In favour of the oppressed

(Mt 9:32-38)

In the Gospels, recoveries from illness describe and manifest an experience of Faith.

The first community forms [here in Mt, of Galilee and Syria] did not grow out of miracles, but out of tireless activity to redeem and reintegrate people, even from an ideal point of view.

In a brutally competitive, ruthless and discouraging world, the life of fellowship in Christ allowed church members a recovery from any situation of personal despondency and social neglect.

At the origin of the Mission is both Jesus' Compassion and the disciple's Prayer (that he may overcome disappointments, freely establish himself on a good disposition, and seek nothing else).

Prayer does not convince the Father, but transforms the disciple. It stirs the conscience to perceive, realise, listen, welcome, and move - whatever the external conditions.

Prayer enables children to be reborn from the heart - in the small, in the shaky, in the child, in the adolescent, in the adult, in nature, in history, in themselves, and in God.

In a situation of social collapse and economic exploitation, even the official religion inculcated the idea that material blessings were a sign of spiritual rank, and vice versa.

People's consciences were also stifled by the feeling of exclusion (and punishment for guilt) that accentuated their disenchantment.

Relying on the sense of unworthiness of the voiceless, the masters of the spirit did not miss an opportunity to placate consciences, harass the weak, and profit from their vicissitudes, monetising them.

The incredible novelty of the first fraternal realities of Faith broke away from the 'race' of ancient religion: the ability to concretely re-establish discouraged people and re-weave both quality of life and relationships emerged.

The official leaders, irresponsible and totally disinterested in the real life of the people, maliciously defended their positions and tried to exorcise the people's admiration for the friends of Jesus - with the usual lies about evil.

Here came the Prayer of the Intimates, which was addressed to the Father to help all the children in their radiant, supportive work; for the birth of a new, urgent life-consciousness, and bonds - out of kindness to those in need.

In short, God's pedagogy is transmitted in willing listening, in contemplative prayer, yet it is not abstract.

The idea and work of Faith is detached from the world of sophisticated, or empty, homologising spirituality.

It is that of the leaven that ferments the masses: it saves men by means of men - starting with the gaze of the soul (lucid, overcoming the breathlessness).

To internalise and live the message:

In the face of human and social emergencies, what do you wait for and how do you refresh yourself from weariness and opposition? Does breathlessness or lucidity win?

"The Good Shepherd "seeing the crowds, felt compassion for them, because they were weary and exhausted like sheep that have no shepherd," and said, "The harvest is plentiful, but the labourers are few. Pray, therefore, to the Lord of the harvest to send labourers into his harvest!" (Mt 9:36-38).

The art of promoting and caring for vocations finds a shining point of reference in the pages of the Gospel where Jesus calls his disciples to follow him and educates them with love and care. The particular object of our attention is the way Jesus called his closest co-workers to proclaim the Kingdom of God (cf. Lk 10:9). First of all, it is clear that the first act was prayer for them: before calling them, Jesus spent the night alone, in prayer and listening to the Father's will (cf. Lk 6:12), in an inner ascent above everyday things. The vocation of the disciples is born precisely in Jesus' intimate conversation with the Father. Vocations to the priestly ministry and to the consecrated life are primarily the fruit of a constant contact with the living God and of an insistent prayer that is raised to the 'Lord of the harvest' whether in parish communities, in Christian families, or in vocational cenacles".

(Pope Benedict, from the Message for the 48th World Day of Prayer for Vocations, 15 May 2011)

Prayer-presentment, unitive. Not to lose the magic of the Mystery

Gratitude: the Kingdom at hand and Prayer Incarnate

(Mt 9,35-10,1.6-8)

Jesus differs from the Rabbis of his time because he does not wait for the exhausted and prostrate people (v.36) to come to him: he seeks them out.

And the group of his own must participate, both in works of healing and deliverance - fraternity motivated by luminous selflessness.

He enters prayer assemblies with pastoral anxiety: to teach, not to disquisition. He does not lecture in logical analysis, but lets the One who dwell in him emerge.He proclaims a Kingdom that is totally different from how it was inculcated by the manipulators of consciences (overflowing with detailed convictions) - who certainly did not exercise gratuitousness.

The ancient doctrines and its protagonists dampened any dissonance and produced the worst: intimate coercion, anonymity, loneliness, passivity.

They inculcated that it was decisive to acquire their flat security, certainly not to open up to the personal Mystery, to the innate character - fruitfully not conforming to the context.

In fact, they sought to disturb the journeys of the soul, which sometimes wanders to find itself, and which prefers new glimpses to the usual way of seeing - swampy, stagnant.

They did not admit that in each believer could dwell a fundamental option that did not conform to their ideology and way of seeing.

Everything about other people's lives had to work perfectly according to their goals. So they did not preach upheaval, but static.

Nothing new was to happen that would challenge the social balance, their authoritarian influence... and their income.

Nothing different was to be explored and found.

Yet, yesterday as today, within each woman and man resides a volcano of potential energies - which according to the dominant ideology only had to be stifled and aligned.

For all that still drags on, we conversely seek a God to be experienced, who is lovable, not 'artfully' constructed... nor invisible or far removed from our condition.

We want the One who gives breath, and understands us.

This is clearly understood: what we hatch is not a miserable illusion, to be extinguished in favour of external balances.

In fact, the Gospel (v.35) proclaims Grace: the face of the Father - who wants nothing for himself, but gives everything to transmit his own Life to us. And he does this not to deaden our inner energy.

The Glad Tidings proclaim a Friend who comes, who does not force us to "ascend" [in the abstract] nor imprison us within guilt, exhausting the already subdued creatures - making them even more desolate than before.

Here is revealed a Heaven that makes one feel adequate, does not chastise or even impress, but promotes and puts everyone at ease; a Merciful One who is not only good: exclusively good.

The prodigal Father welcomes people as the Son does in the Gospels - just as they are; not inquiring. Rather by expanding.

His Word-event also does not only reactivate: it reintegrates imbalances and enhances them in the perspective of real-person paths - without judging or dispersing, or breaking anything.

For such a work of wise recomposition of being, the Master invites to Prayer (v.38) - the disciples' first form of commitment.

Access to different attunements in the Spirit teaches us to stimulate the soul's gaze, to value and understand everything and everyone.

So - after making them less ignorant - Jesus invites his disciples to involve themselves in missionary work; not to act like scholars or moral lecturers.

That would be careless posturing, which makes the hopeless feel even more lost.

The Mission grows from a small but boundless dimension - that of intimate perception, which becomes aware of the needs and mystery of a favourable Presence.

New configurations of understanding, in spirit: fully discovered only in deep prayer (v.38). Incarnate prayer.

It is not meant to distract us from inner realisation; on the contrary, it acts as a guide, and returns the soul, dispersed in the many common practices to be performed, to its own centre.

It makes us experience the yearning and understanding of the perfect condition: the Father does not intend to absorb our aptitudes, but to strengthen them. For everyone has an intimate project, a Calling by Name, their own place in the world.

It seems paradoxical, but the outgoing Church - the one that does not speculate, nor engage in mass proselytising to impress the mainstream - is first and foremost a matter of formation and internal awareness.

In short, one recognises oneself and becomes not unaware of things through prayer-presentment, unitive.

In Christ, it is not performance or devout expression, but rather understanding and first and foremost listening to the God who reveals and calls in a thousand subtle forms.

The commitment to heal the world is not won without an awareness of vocation, nor by allowing oneself to be plagiarised and going haphazardly.

Rather, by sharpening our gaze, and reinvesting virtue and character even in our own sides that are still in shadow.

Nor does it remain essential to always cross every boundary (Mt 10:5-6) with a logic of flight.

For not infrequently - unfortunately - only those who love strength start from the too far removed from themselves [from the far off and out of reach].

The 'sheep' lost and weary of trying and trying again - the excluded, the considered lost, the marginalised - are not lacking. They are close at hand, and there is no urgency to extricate oneself immediately. Almost as if to exempt oneself from those closest.

The horizon expands itself, if one is convinced and does not like masks or subterfuges.The sense of proximity to oneself, to others and to reality is an authentic bearer of the Kingdom that is revealed: the Near.

Understanding the nature of creatures and conforming to it in a growing way, all are inspired to change and complete themselves, enriching even cultural sclerosis, without alienating forcings.

Exercising a practice of goodness even with oneself.

Some of the most quoted aphorisms from the Tao culture read: "The way of doing is being"; "he who knows others is wise, he who knows himself is enlightened"; "a long journey of a thousand miles begins with a single step"; "the master observes the world, but trusts his inner vision"; "if you correct your mind, the rest of your life will fall into place"; "when you accept yourself, the whole world accepts you".

So in the battle against infirmity (Mt 9:35-10:1): we recover and overcome by sharpening our gaze and reinvesting the energy and character even of our own still-dulled sides.

All the gratuitousness (Mt 10:8) that may flow from this to build up life for the sake of our brothers and sisters, will burst forth not as puerile [hysterical] reciprocation or engagement.

It will be spontaneous, solid and cheering Love Dialogue, because it will be free of those imbalances that smoulder under the ashes of facade conditioning.

The sense of proximity (v.7) to oneself, to others, and to reality will be an authentic - not programmatic, nor alienated - port of the Reign that is revealed: Beside.

To internalise and live the message:

Does Prayer in Christ shake your conscience?

What consolation do you expect from the God Who Comes?

Perhaps a reward?

Or a gratuitousness that triggers - here and now - true Love-understanding, attentive to the calls of every subtle Voice?

The torch of mission: Proximity

Our God is the God of proximity, he is a God who is close, walking with his people. That image in the desert, in Exodus: the cloud and the pillar of fire to protect the people: he walks with his people. He is not a God who leaves the prescriptions written down and says, 'Go ahead'. He makes the prescriptions, he writes them with his own hand on stone, he gives them to Moses, he gives them to Moses, but he does not leave the prescriptions and go: he walks, he is near. "What nation has a God so near?" It is closeness. Ours is a God of closeness.

And man's first response, in the first pages of the Bible, are two attitudes of non-neighbourliness. Our response is always to turn away, we turn away from God. He comes near and we turn away. Those two first pages. Adam's first attitude with his wife is to hide: they hide from God's closeness, they are ashamed, because they have sinned, and sin leads us to hide, to not want closeness (cf. Gen 3:8-10). And many times, [it leads] to a theology designed only on a judge God; and for this I hide, I am afraid. The second attitude, human, before the proposal of this closeness of God is to kill. To kill one's brother. "I am not my brother's keeper" (cf. Gen 4:9).

Two attitudes that wipe out all closeness. Man refuses God's closeness, he wants to be master of relationships, and closeness always brings with it some weakness. The 'near God' becomes weak, and the closer he gets, the weaker he seems. When he comes to us, to dwell with us, he makes himself man, one of us: he makes himself weak and brings weakness to the point of death and the cruellest death, the death of murderers, the death of the greatest sinners. Proximity humbles God. He humbles himself to be with us, to walk with us, to help us.

The 'near God' speaks to us of humility. He is not a 'great God', no. He is near. He is at home. And we see this in Jesus, God made man, close even unto death. With his disciples: he accompanies them, he teaches them, he corrects them with love... Let us think, for example, of Jesus' closeness to the distressed disciples of Emmaus: they were distressed, they were defeated, and he slowly approached them, to make them understand the message of life, of resurrection (cf. Lk 24:13-32).

Our God is near and asks us to be close, to each other, not to turn away from each other. And in this moment of crisis due to the pandemic we are experiencing, this closeness asks us to manifest it more, to show it more. We cannot, perhaps, get physically close because of the fear of contagion, but we can awaken in us an attitude of closeness among ourselves: with prayer, with help, so many ways of closeness. And why should we be close to one another? Because our God is close, he wanted to accompany us in life. He is the God of proximity. That is why we are not isolated people: we are close, because the inheritance we have received from the Lord is proximity, that is, the gesture of closeness.

Let us ask the Lord for the grace to be close, one to another; not to hide from one another; not to wash our hands, as Cain did, of another's problem, no. Neighbours. Proximity. Proximity. "For what great nation has the gods so close to it, as the Lord, our God, is close to us whenever we call upon Him?"

(Pope Francis, St. Martha homily 18 March 2020)

The 48th World Day of Prayer for Vocations, to be celebrated on 15 May 2011, the Fourth Sunday of Easter, invites us to reflect on the theme: “Proposing Vocations in the Local Church”. Seventy years ago, Venerable Pius XII established the Pontifical Work of Priestly Vocations. Similar bodies, led by priests and members of the lay faithful, were subsequently established by Bishops in many dioceses as a response to the call of the Good Shepherd who, “when he saw the crowds, had compassion on them, because they were like sheep without a shepherd”, and went on to say: “The harvest is plentiful but the labourers are few. Pray therefore the Lord of the harvest to send out labourers into his harvest!” (Mt 9:36-38).

The work of carefully encouraging and supporting vocations finds a radiant source of inspiration in those places in the Gospel where Jesus calls his disciples to follow him and trains them with love and care. We should pay close attention to the way that Jesus called his closest associates to proclaim the Kingdom of God (cf. Lk 10:9). In the first place, it is clear that the first thing he did was to pray for them: before calling them, Jesus spent the night alone in prayer, listening to the will of the Father (cf. Lk 6:12) in a spirit of interior detachment from mundane concerns. It is Jesus’ intimate conversation with the Father which results in the calling of his disciples. Vocations to the ministerial priesthood and to the consecrated life are first and foremost the fruit of constant contact with the living God and insistent prayer lifted up to the “Lord of the harvest”, whether in parish communities, in Christian families or in groups specifically devoted to prayer for vocations.

At the beginning of his public life, the Lord called some fishermen on the shore of the Sea of Galilee: “Follow me and I will make you fishers of men” (Mt 4:19). He revealed his messianic mission to them by the many “signs” which showed his love for humanity and the gift of the Father’s mercy. Through his words and his way of life he prepared them to carry on his saving work. Finally, knowing “that his hour had come to depart out of this world to the Father” (Jn 13:1), he entrusted to them the memorial of his death and resurrection, and before ascending into heaven he sent them out to the whole world with the command: “Go, therefore, make disciples of all nations” (Mt 28:19).

It is a challenging and uplifting invitation that Jesus addresses to those to whom he says: “Follow me!”. He invites them to become his friends, to listen attentively to his word and to live with him. He teaches them complete commitment to God and to the extension of his kingdom in accordance with the law of the Gospel: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit ” (Jn 12:24). He invites them to leave behind their own narrow agenda and their notions of self-fulfilment in order to immerse themselves in another will, the will of God, and to be guided by it. He gives them an experience of fraternity, one born of that total openness to God (cf. Mt 12:49-50) which becomes the hallmark of the community of Jesus: “By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:35).

It is no less challenging to follow Christ today. It means learning to keep our gaze fixed on Jesus, growing close to him, listening to his word and encountering him in the sacraments; it means learning to conform our will to his. This requires a genuine school of formation for all those who would prepare themselves for the ministerial priesthood or the consecrated life under the guidance of the competent ecclesial authorities. The Lord does not fail to call people at every stage of life to share in his mission and to serve the Church in the ordained ministry and in the consecrated life. The Church is “called to safeguard this gift, to esteem it and love it. She is responsible for the birth and development of priestly vocations” (John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, 41). Particularly in these times, when the voice of the Lord seems to be drowned out by “other voices” and his invitation to follow him by the gift of one’s own life may seem too difficult, every Christian community, every member of the Church, needs consciously to feel responsibility for promoting vocations. It is important to encourage and support those who show clear signs of a call to priestly life and religious consecration, and to enable hem to feel the warmth of the whole community as they respond “yes” to God and the Church. I encourage them, in the same words which I addressed to those who have already chosen to enter the seminary: “You have done a good thing. Because people will always have need of God, even in an age marked by technical mastery of the world and globalization: they will always need the God who has revealed himself in Jesus Christ, the God who gathers us together in the universal Church in order to learn with him and through him life’s true meaning and in order to uphold and apply the standards of true humanity” (Letter to Seminarians, 18 October 2010).

It is essential that every local Church become more sensitive and attentive to the pastoral care of vocations, helping children and young people in particular at every level of family, parish and associations – as Jesus did with his disciples - to grow into a genuine and affectionate friendship with the Lord, cultivated through personal and liturgical prayer; to grow in familiarity with the sacred Scriptures and thus to listen attentively and fruitfully to the word of God; to understand that entering into God’s will does not crush or destroy a person, but instead leads to the discovery of the deepest truth about ourselves; and finally to be generous and fraternal in relationships with others, since it is only in being open to the love of God that we discover true joy and the fulfilment of our aspirations. “Proposing Vocations in the Local Church” means having the courage, through an attentive and suitable concern for vocations, to point out this challenging way of following Christ which, because it is so rich in meaning, is capable of engaging the whole of one’s life.

I address a particular word to you, my dear brother Bishops. To ensure the continuity and growth of your saving mission in Christ, you should “foster priestly and religious vocations as much as possible, and should take a special interest in missionary vocations” (Christus Dominus, 15). The Lord needs you to cooperate with him in ensuring that his call reaches the hearts of those whom he has chosen. Choose carefully those who work in the Diocesan Vocations Office, that valuable means for the promotion and organization of the pastoral care of vocations and the prayer which sustains it and guarantees its effectiveness. I would also remind you, dear brother Bishops, of the concern of the universal Church for an equitable distribution of priests in the world. Your openness to the needs of dioceses experiencing a dearth of vocations will become a blessing from God for your communities and a sign to the faithful of a priestly service that generously considers the needs of the entire Church.

The Second Vatican Council explicitly reminded us that “the duty of fostering vocations pertains to the whole Christian community, which should exercise it above all by a fully Christian life” (Optatam Totius, 2). I wish, then, to say a special word of acknowledgment and encouragement to those who work closely in various ways with the priests in their parishes. In particular, I turn to those who can offer a specific contribution to the pastoral care of vocations: to priests, families, catechists and leaders of parish groups. I ask priests to testify to their communion with their bishop and their fellow priests, and thus to provide a rich soil for the seeds of a priestly vocation. May families be “animated by the spirit of faith and love and by the sense of duty” (Optatam Totius, 2) which is capable of helping children to welcome generously the call to priesthood and to religious life. May catechists and leaders of Catholic groups and ecclesial movements, convinced of their educational mission, seek to “guide the young people entrusted to them so that these will recognize and freely accept a divine vocation” (ibid.).

Dear brothers and sisters, your commitment to the promotion and care of vocations becomes most significant and pastorally effective when carried out in the unity of the Church and in the service of communion. For this reason, every moment in the life of the Church community – catechesis, formation meetings, liturgical prayer, pilgrimages – can be a precious opportunity for awakening in the People of God, and in particular in children and young people, a sense of belonging to the Church and of responsibility for answering the call to priesthood and to religious life by a free and informed decision.

The ability to foster vocations is a hallmark of the vitality of a local Church. With trust and perseverance let us invoke the aid of the Virgin Mary, that by the example of her own acceptance of God’s saving plan and her powerful intercession, every community will be more and more open to saying “yes” to the Lord who is constantly calling new labourers to his harvest. With this hope, I cordially impart to all my Apostolic Blessing.

From the Vatican, 15 November 2010

[Pope Benedict, from the Message for the 48th World Day of Prayer for Vocations, 15 May 2011]