5. It becomes more evident that love is transformed into mercy when it is necessary to go beyond the precise norm of justice-precise and often too narrow. The prodigal son, having wasted the property he received from his father, deserves - after his return - to earn his living by working in his father's house as a hired servant and possibly, little by little, to build up a certain provision of material goods, though perhaps never as much as the amount he had squandered. This would be demanded by the order of justice, especially as the son had not only squandered the part of the inheritance belonging to him but had also hurt and offended his father by his whole conduct. Since this conduct had in his own eyes deprived him of his dignity as a son, it could not be a matter of indifference to his father. It was bound to make him suffer. It was also bound to implicate him in some way. And yet, after all, it was his own son who was involved, and such a relationship could never be altered or destroyed by any sort of behavior. The prodigal son is aware of this and it is precisely this awareness that shows him clearly the dignity which he has lost and which makes him honestly evaluate the position that he could still expect in his father's house. 

6. Particular Concentration on Human Dignity 

This exact picture of the prodigal son's state of mind enables us to understand exactly what the mercy of God consists in. There is no doubt that in this simple but penetrating analogy the figure of the father reveals to us God as Father. The conduct of the father in the parable and his whole behavior, which manifests his internal attitude, enables us to rediscover the individual threads of the Old Testament vision of mercy in a synthesis which is totally new, full of simplicity and depth. The father of the prodigal son is faithful to his fatherhood, faithful to the love that he had always lavished on his son. This fidelity is expressed in the parable not only by his immediate readiness to welcome him home when he returns after having squandered his inheritance; it is expressed even more fully by that joy, that merrymaking for the squanderer after his return, merrymaking which is so generous that it provokes the opposition and hatred of the elder brother, who had never gone far away from his father and had never abandoned the home. 

The father's fidelity to himself - a trait already known by the Old Testament term hesed - is at the same time expressed in a manner particularly charged with affection. We read, in fact, that when the father saw the prodigal son returning home "he had compassion, ran to meet him, threw his arms around his neck and kissed him."64 He certainly does this under the influence of a deep affection, and this also explains his generosity towards his son, that generosity which so angers the elder son. Nevertheless, the causes of this emotion are to be sought at a deeper level. Notice, the father is aware that a fundamental good has been saved: the good of his son's humanity. Although the son has squandered the inheritance, nevertheless his humanity is saved. Indeed, it has been, in a way, found again. The father's words to the elder son reveal this: "It was fitting to make merry and be glad, for this your brother was dead and is alive; he was lost and is found."65 In the same chapter fifteen of Luke's Gospel, we read the parable of the sheep that was found66 and then the parable of the coin that was found.67 Each time there is an emphasis on the same joy that is present in the case of the prodigal son. The father's fidelity to himself is totally concentrated upon the humanity of the lost son, upon his dignity. This explains above all his joyous emotion at the moment of the son's return home. 

Going on, one can therefore say that the love for the son the love that springs from the very essence of fatherhood, in a way obliges the father to be concerned about his son's dignity. This concern is the measure of his love, the love of which Saint Paul was to write: "Love is patient and kind.. .love does not insist on its own way; it is not irritable or resentful...but rejoices in the right...hopes all things, endures all things" and "love never ends."68 Mercy - as Christ has presented it in the parable of the prodigal son - has the interior form of the love that in the New Testament is called agape. This love is able to reach down to every prodigal son, to every human misery, and above all to every form of moral misery, to sin. When this happens, the person who is the object of mercy does not feel humiliated, but rather found again and "restored to value." The father first and foremost expresses to him his joy that he has been "found again" and that he has "returned to life. This joy indicates a good that has remained intact: even if he is a prodigal, a son does not cease to be truly his father's son; it also indicates a good that has been found again, which in the case of the prodigal son was his return to the truth about himself.

[Pope John Paul II, Dives in Misericordia]

This Sunday’s Gospel passage (cf. Lk 14:7-14) shows us Jesus participating in a feast in the house of one of the head Pharisees. Jesus watches and observes how the guests run, make haste to get the best seats. It is rather common behaviour in our time too, and not only when we are invited to lunch: one frequently seeks a place of honour in order to assert a presumed superiority over others. In reality this race to the forefront harms both civil and ecclesial communities because it destroys fraternity. We all know these people: social climbers who always clamber upwards in order to move up, up.... They harm fraternity, they damage fraternity. Faced with this scene, Jesus recounts two short parables.

The first parable is addressed to one who is invited to a feast and Jesus exhorts him not to “sit down in a place of honour, lest a more eminent man than you be invited by him; and he who invited you both will come, and say to you, ‘Please, move back, give place to this man’”. An embarrassment! And “then you will begin with shame to take the lowest place” (cf. vv. 8-9). Jesus instead teaches us to behave in the opposite way: “when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, go up higher’” (v. 10). Thus, we should not seek the attention and regard of others on our own initiative but, if anything, let others offer them to us. Jesus always shows us the way of humility — we must learn the way of humility! — because it is the most authentic way, which also allows one to enjoy authentic relationships. True humility, not false humility, the kind they call in Piedmont, mugna quacia. No, not that kind. True humility.

In the second parable, Jesus addresses the one who invites and, referring to the method of selecting guests, says to him: “when you give a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you” (vv. 13-14). Here too, Jesus goes completely against the tide, manifesting as always, the logic of God the Father. And he also adds the key by which to interpret this discourse of his. And what is the key? A promise: if you do this, you “will be repaid at the resurrection of the just” (v. 14). This means that those who behave in this way will receive divine compensation, far superior to human repayment: I do this favour for you expecting you to do one for me. No, this is not Christian. Humble generosity is Christian. Indeed, human repayment usually distorts relationships, making them “commercial” by bringing personal interest into a relationship that should be generous and free. Instead, Jesus encourages selfless generosity, to pave our way toward a much greater joy, the joy of partaking in the very love of God who awaits us, all of us, at the heavenly banquet.

May the Virgin Mary, “humble beyond all creatures and more exalted” (Dante, Paradiso, xxxiii, 2), help us to recognize ourselves as we are, that is, small; and to give joyfully, without repayment.

[Pope Francis, Angelus, 1 September 2019]

Talents - Gifts of the new Kingdom

(Mt 25:14-30)

Matthew narrates this parable because some converted Jews of his communities have difficulty unlocking and evolving.

A competition arises between them that concerns the importance of ecclesial positions. It’s the true evangelical sense of «talents according to capacity» (v.15).

We all receive some accent of the Kingdom, "goods" to be multiplied by transmitting; for example, the Word of God.

Unique gift, but not uncommon: immense prosperity with extraordinary life-propulsive virtues... for each and every one.

Thus the spirit of service and sharing; the attitude to discernment and appreciation of unrepeatable uniquenesses, and much more.

The very idea of the ancient God as lawgiver and judge (vv.24-25) induced believers not to grow or transmit - rather to shut themselves up and move away from the Father’s plan.

The Lord strongly reiterates that a deformed idea of ‘Heaven at points’ can negatively affect the bearing lines of personality, and ruin people’s existence.

Even in later history this happened, when the naive masses were “educated” to perceive Freedom as guilt and the risk of Love a danger of sin.

Instead, the Lord wants to create Family, where no one is alarmed or held in check, nor blocked and potted.

Even the little that everyone has in dowry can be invested - through a contribution to be made, available to all.

This is what happens in the community that values us: the ministerial Church [«bank» of v.27] that projects and infinitely expands the resources, the broken Bread, the "goods" of the Kingdom of God.

What promotes people and reveals God’s Presence is personal and unique, yet it must not remain as rare.

Everyone has an opportunity for apostolate, his particular friendship’s attitude, and his skills... they are territories and energies to be explored without limits, so that they are shared, made wiser and propulsive.

In this way, anyone who keeps up to date, engages with others, takes an interest and adds something sees the human and spiritual wealth grow and flourish.

In this way, whoever updates himself, confronts himself, is interested and makes a contribution, sees his own human and spiritual wealth grow and flourish.

Conversely, no one will be surprised that the rearguard or abstract and disembodied situations undergo further declines - finally they perish without leaving regrets (vv.27-30).

In these catecheses of chapter 25, the evangelist Mt tries to make his communities understand and help, remembering that Jesus himself was not under escort, but an involved, willing figure.

He did not want to limit himself to fighting for an appreciable and necessary legal change - but still staying at a safe distance.

In fact, he acted in a laborious, «crafted» way (FT n.217); without placing anything in safe [out of fear].

He was not limited to easy contrasts and grand ex cathedra proclamations, which would not have affected anything.

Did he have alternatives?

Of course: do not move anything, do not guard the minimums, do not protect them, limit himself, keep his mouth closed or open it only to flatter the powerful, the established and well-introduced.

Giving up fighting and neglecting to take winding routes, he would have no problems.

But also for us: the downside and safe game atrophies personal and social life, does not grow a new Kingdom - it loses it.

[Saturday 21st wk. in O.T.   August 30, 2025]

Talents - Gifts of the new Kingdom

(Mt 25:14-30)

How can a community reveal the presence of God? By enhancing and accentuating the facets of life, defending them, promoting them and cheering them up.

Why is it that some grow and others do not? Why is it that those who advance less than others, precisely on the 'religious' path, risk ruin?

We all have unique strengths, bullets, qualities and inclinations. Everyone receives gifts as an outrider (even if only one) and can fit into church services.

Everyone - even the normally excluded [like Zacchaeus, in the parallel passage in Lk 19:1-10.11-28] - has a wealth of unparalleled resources that he or she can pass on, for the enrichment of the community.

Mt tells this parable because some Jewish converts in his communities find it difficult to unlock and evolve. And some just do not flourish, clinging to roles and devotions.

To put it plainly, a competition arises among them concerning the importance of ecclesial assignments [this is the true evangelical meaning of "talents according to ability": v.15].

These tasks are also undermined by the onslaught of those coming from paganism, who are less intimidated and looser than the (somewhat museum-like) Judaizing faithful.

The resulting punctiliousness stiffens the internal atmosphere, accentuates difficulties in collaborating, and exchanging gifts and resources - enriching one another.

Vain and competitive situations we know.

We all receive some accent of the Kingdom, 'goods' to be multiplied by passing on, for example (here) the Word of God.

A unique gift, but not rare: immense prosperity and extraordinary life-promoting virtues... for each and all.

Thus the spirit of service and sharing; the aptitude for discernment and appreciation of unique uniqueness, and much more.

Of course, the community grows not if it produces, showcases and 'yields'. It is made up of members who are all valuable and already 'adults', who spontaneously know where and how to place themselves!

Women and men of Faith do not seek merits, they do not hold back for themselves; they relate to God and their neighbour wisely, even when not in 'correct' terms and formulas (according to the instruction booklet).

Unfortunately, in order to persuade them to respect characters and configuration, and to follow custom, veterans have not infrequently played on fear.

With regard to 'social' fear, in particular, on the popular inclination not to get into trouble (which also paralysed the inner life).

Since the time of Jesus, there has been no lack of fear and the desire to avoid blackmail [my mother used to say in amazement of dishonest leaders: "They use religion as a weapon!"].

The very idea of the ancient God as lawgiver and judge (vv.24-25) induced believers not to grow or pass on, but rather to shut themselves away and distance themselves from the Father's project.

On pain of social exclusion, it was forbidden to welcome new experiences of God, to authentically encounter oneself, to open up personal (even radically identity) spaces, to chart new paths.

Thus for centuries.

To understand the meaning of the parallel passage of Lk 19:11-28 [v.22 where in the CEI translation the King would seem to reiterate the mean idea of the uneducated launderer], it is enough to insert a question mark [the original Greek codes had no punctuation]:

"He says to him: From your own mouth I judge you, wicked servant! Did you know that I am a severe man, that I take what I have not laid down and that I reap what I have not sown?"

The same in Mt 25:26:

"But answering his Lord said to him, 'Wicked and idle servant [...] Did you know that I reap where I have not sown and I gather where I have not scattered?"

As if to say: "But who taught you that!".

The Lord emphatically reiterates that that deformed concept of the doting Heavens can negatively affect the character lines, and ruin people's existence. Especially if Freedom and the risk of Love are perceived as a guilt - in any case a danger of sin that could lead to the deleterious spiritual state of no longer being considered (by traditional religiosity) 'in the grace of God'.

Ancient religions needed followers who were also immature and obtuse, without nerve - who were then content to avoid danger, and clung to the petty securities of the everyday grind.

Instead, the Father desires expanded hearts, which undertake and risk for love, and for love's sake.

If the God of popular piety needs flocks that are sometimes obtuse and servile, Christ needs friends, family members and reckless collaborators, capable of walking on their own legs, who do not dehumanise (others too).

Thus, today, the pastoral of consent [I will give you what you want] presupposes obedient and devout masses, deprived of personality and dreams.

Instead, the Lord wants Family, where no one is alarmed, restrained, blocked, put in the hole. Perhaps for fear of losing the family tranquillity, the little place he has, the fake security he has carved out or taken as alms.

Pope Francis, for example, does not want conquests to frighten us and hold us back, but that as consanguineers of our eternal side, we should be the first to vibrate with prophetic ideals. And ramming through false convictions that do not disturb - indeed, they put us into lethargy - to stimulate more grandiose ideal areas in terms of humanising qualities.

Even the little that each person has in dowry can be invested - through a contribution to be made, available to all.

This is what happens in the community that enhances us: the ministerial Church ["bank" of v.27] that projects and infinitely expands the resources, the broken Bread, the "goods" of the Kingdom of God.

That which promotes people and reveals the Presence of God is personal and unique, yet it must not remain as rare.

Everyone has an opportunity for apostolate, his or her own attitude of friendship and skills... these are territories and energies to be explored without limits, so that they may be shared, made sapiential and propulsive.

As the Pontiff declared:

"The inability of experts to see the signs of the times is due to the fact that they are closed within their system; they know what can and cannot be done, and they stay safe there. Let us ask ourselves: am I only open to my own things and my own ideas, or am I open to the God of surprises?"

Anyone who updates, confronts, takes an interest and makes a contribution - without getting overwhelmed by routine, fear, fatigue - sees their human and spiritual richness grow and flourish.

Conversely, no one will be surprised that rearguard or abstract and disembodied situations - exhausting, though in themselves sluggish, exhausted, spineless and merely boring or fanciful - suffer further downturns and finally perish without leaving regrets (vv.27-30).

In these catecheses of chapter 25, the evangelist Mt tries to make his communities understand, help and act as a springboard, remembering that Jesus himself was not under escort, but an involved, willing figure.

He did not let matters slide, but entered into them - nor did he say: what am I doing here?

Nor did he merely fight for a welcome and necessary legal change - but stood at a safe distance.

Instead, he embodied the gift of self, tracing the path of social choice in the first person, with an arduousness to undertake it; without placing anything in the safe, out of fear.

Paraphrasing the encyclical Fratelli Tutti (No. 262) we would say: he knew that not even norms were sufficient 'if one thinks that the solution to problems consists in dissuading through fear'.

The Lord in fact frequented the out-of-touch and in-between figures; he kept away from envious and smelly circles. He acted in a hard-working, "artisanal" (FT n.217) manner and put his face to it; he did not preach to others ex cathedra.

Did he have alternatives?

Certainly: not to move, not to guard the least, to limit oneself, to keep one's mouth shut; possibly to open it, but only to flatter the powerful, the established and well-connected.

By giving up the struggle and taking tortuous paths, he would have no problems.

And if he had added omertà to the common mediocrity of the spiritual leaders of the time, he might well have had a career.

But for us too: playing it down and safe atrophies personal and social life, does not grow a new kingdom - it loses it.

In everyone, something equal and unequal

The Gospel [...] is the parable of the talents, taken from St Matthew (25:14-30). It tells of a man who, before setting out on a journey, summons servants and entrusts them with his wealth in talents, ancient coins of great value. That master entrusts the first servant with five talents, the second with two, and the third with one. During the master's absence, the three servants must make use of this patrimony. The first and second servants each double the starting capital; the third, however, for fear of losing everything, buries the talent received in a hole. On the master's return, the first two receive praise and reward, while the third, who only returns the coin received, is reprimanded and punished.

The significance of this is clear. The man in the parable represents Jesus, the servants are us, and the talents are the heritage that the Lord entrusts to us. What is the heritage? His Word, the Eucharist, faith in the heavenly Father, His forgiveness... in short, so many things, His most precious possessions. This is the patrimony that He entrusts to us. Not only to be guarded, but to grow! While in common usage the term 'talent' indicates a distinct individual quality - e.g. talent in music, sport, etc. - in the parable the talents represent the Lord's goods, which He entrusts to us so that we may make them bear fruit. The hole dug in the ground by the "wicked and slothful servant" (v. 26) indicates the fear of risk that blocks the creativity and fruitfulness of love. For fear of the risks of love blocks us. Jesus does not ask us to keep his grace in a safe! Jesus does not ask this of us, but he wants us to use it for the benefit of others. All the goods we have received are to give them to others, and so they grow. It is as if he were saying to us: 'Here is my mercy, my tenderness, my forgiveness: take them and make good use of them'. And what have we done with them? Who have we 'infected' with our faith? How many people have we encouraged with our hope? How much love have we shared with our neighbour? These are questions it is good for us to ask ourselves. Any environment, even the most distant and impractical, can become a place where talents can bear fruit. There are no situations or places precluded to Christian presence and witness. The witness that Jesus asks of us is not closed, it is open, it depends on us.

This parable spurs us not to hide our faith and our belonging to Christ, not to bury the Word of the Gospel, but to circulate it in our lives, in relationships, in concrete situations, as a force that challenges, that purifies, that renews. The same goes for forgiveness, which the Lord gives us especially in the Sacrament of Reconciliation: let us not keep it closed within ourselves, but let us allow it to unleash its power, let it bring down walls that our selfishness has put up, let it make us take the first step in blocked relationships, resume dialogue where there is no more communication... And so on. Let these talents, these gifts that the Lord has given us, come to others, grow, bear fruit, with our witness.

I think it would be a nice gesture today for each of you to take the Gospel home, the Gospel of St Matthew, chapter 25, verses 14 to 30, Matthew 25: 14-30, and read this, and meditate a little: 'The talents, the riches, all that God has given me of spiritual, of goodness, the Word of God, how do I make them grow in others? Or do I just keep them in a safe?"

And furthermore, the Lord does not give everyone the same things and in the same way: he knows us personally and entrusts to us what is right for us; but in everyone there is something equal: the same, immense trust. God trusts us, God has hope in us! And this is the same for everyone. Let us not disappoint Him! Let us not be deceived by fear, but let us trust with confidence! The Virgin Mary embodies this attitude in the most beautiful and fullest way. She received and accepted the most sublime gift, Jesus himself, and in turn offered him to humanity with a generous heart. We ask her to help us to be "good and faithful servants", to participate "in the joy of our Lord".

(Pope Francis, Angelus 16 November 2014)

In the well known Parable of the Talents — recounted by the Evangelist Matthew (cf. 25: 14-30) — Jesus tells the story of three servants to whom their master entrusted his property, before setting out on a long journey. Two of them behaved impeccably, doubling the value of what they had received. On the contrary, the third buried the money he had received in a hole. On his return, the master asked his servants to account for what he had entrusted to them and while he was pleased with the first two he was disappointed with the third.

Indeed, the servant who had hidden his talent and failed to make it increase in worth, had calculated badly. He behaved as if his master were never to return, as if there would never be a day on which he would be asked to account for his actions. With this parable Jesus wanted to teach his disciples to make good use of his gifts: God calls every person and offers talents to all, at the same time entrusting each one with a mission to carry out. It would be foolish to presume that these gifts are an entitlement, just as failing to use them would mean failing to achieve our purpose in life.

In commenting on this Gospel passage St Gregory the Great noted that the Lord does not let anyone lack the gift of his charity, of his love. He wrote: “brothers, it is necessary that you pay the utmost attention to preserving love in everything you must do” (Homilies on the Gospel, 9, 6). After explaining that true charity consists in loving enemies as well as friends, he added: “if someone lacks this virtue, he loses every good he possesses, he is deprived of the talent he received and is cast out into the darkness” (ibid.).

Dear brothers and sisters, let us accept the invitation to be watchful, of which the Scriptures frequently remind us! This is the attitude of those who know that the Lord will return and that he will wish to see the fruits of his love in us. Charity is the fundamental good that no one can fail to bring to fruition and without which every other good is worthless (cf. 1 Cor 13:3). If Jesus loved us to the point of giving his life for us (cf. 1 Jn 3:16), how can we not love God with the whole of ourselves and love one another with real warmth? (cf. 1 Jn 4:11). It is only by practising charity that we too will be able to share in the joy of Our Lord. May the Virgin Mary teach us active and joyful watchfulness on our journey towards the encounter with God.

[Pope Benedict, Angelus 13 November 2011]

1. "Well, good and faithful servant, you have been faithful in the little, I will give you authority over much, share in your master's joy" (Mt 25:23).

As we approach the end of the liturgical year, the Church makes us listen to the words of the Lord inviting us to keep watch as we await the parousia. We must prepare for it with a simple but decisive response to the call for conversion that Jesus addresses to us, calling us to live the Gospel as tension, hope, expectation.

Today, in today's liturgy, the Redeemer speaks to us with the parable of the talents, to show us how he who adheres to him in faith and lives industriously in expectation of his return, is comparable to the 'good and faithful servant', who intelligently, industriously and fruitfully looks after the administration of the distant master.

What does talent mean? In a literal sense it means a coin of great value used in Jesus' time. In a translational sense it means 'the gifts', which are shared by every concrete man: the complex of qualities, with which a personal subject, in his psychophysical wholeness, is endowed 'by nature'.

However, the parable highlights that these capacities are at the same time a gift of the Creator 'given', transmitted to every man.

These 'gifts' are diverse and multiform. This is confirmed by observation of human life, in which we see the multiplicity and richness of talents in human beings.

Jesus' account firmly emphasises that every 'talent' is a call and an obligation to a specific work, understood in the dual meaning of work on oneself and work for others. It affirms, that is, the need for personal asceticism combined with industriousness on behalf of one's brother.

4. Frequently, the gifts that God places in our being are difficult talents, but they cannot be wasted either because of disesteem, disobedience, or because they are tiring. The cross for Christ was not an objection to the Father's will, but the condition, the supreme talent, by which "by dying he destroyed death and by rising he gave us life again" (Easter Preface). Therefore I ask all of you, and in particular the sick, the suffering, the handicapped, to make fruitful, through prayer and offering, the difficult talent, the demanding talent received.

Always bear in mind that invocation, prayers and free acceptance of life's labours and sorrows enable you to reach out to all men and to contribute to the salvation of the whole world.

5. This work upon self, which bears fruit for all men, has its root in Baptism, which initiated new life in each of you through the supernatural gift of grace and liberation from original sin. By that sacrament, which made you children of God, you have received those 'gifts' that constitute an authentic inner richness of life in Christ.

Incorporated into Jesus, conformed to him, you are called as living members to contribute with all your strengths and aptitudes to the growth of your parish, which is the gateway to the universal Roman Church.

The talents received at Baptism are also a call to cooperation with grace, which implies a dynamism inherent in the Christian life and a gradual and steady growth into that maturity which is formed by faith, hope, charity and the gifts of the Holy Spirit.

This collaboration takes place above all in that centre of communion that is the parish, a community of men and women who put their various skills at the service of personal growth and of their brothers and sisters near and far.

The parish is Church: a community of men who must develop in themselves 'the talents of Baptism'. Its entire structure, by fostering and guaranteeing a community apostolate, especially through liturgy, catechesis and charity, fuses together the many human differences found there, and allows each person, according to the capacities he or she possesses, to contribute fraternally to every missionary initiative of his or her ecclesial family (cf. Apostolicam Actuositatem, 10).

6. The parable in today's Gospel also speaks of a talent "hidden underground", unused.

"He who had received one talent said, 'Lord, I know that you are a hard man, reaping where you have not sown and gathering where you have not scattered, for fear I went and hid your talent underground; here is your talent'" (Mt 25:24-25). This last servant who received only one talent shows how man behaves when he does not live an industrious fidelity to God. Fear prevails, self-esteem, the assertion of selfishness, which seeks to justify its behaviour with the unjust claim of the master, who reaps where he has not sown.This attitude implies punishment on the part of the Lord, because that man failed in the responsibility that was demanded of him, and, in so doing, did not carry out what God's will demanded, with the consequence both of not fulfilling himself and of being of no use to anyone.

Instead, work on oneself and for the world is something that must concretely engage the true disciple of Christ. In the various and specific situations in which the Christian is placed, he must be able to discern what God wants of him and perform it with that joy, which Jesus then makes full and eternal.

7. Dear brothers and sisters, I urge you to unite yourselves with your whole spirit to the sacrifice of Christ, to the Eucharistic liturgy, which represents each time the presence of the Saviour in your community.

Persevere in being and becoming more and more one heart and one soul, to welcome Christ among you each day. May he enter you, and remain in you, to bring you his fullness.

May the Mother of God, St Mary of the People, introduce Jesus into your community and help it to remain with her Son, to bear much fruit.

Here is the synthesis of the teaching contained in the parable of the talents, which we have listened to and meditated on together: to have the fullness of life and bear fruit it is necessary, with passionate vigilance, to do God's will and remain in Christ, with supplicating and adoring prayer.

Let us abide in him! Let us abide in Jesus Christ!

Let us abide through all the talents of our soul and body!

Through the talents of sanctifying and working grace!

Through all the talents of participation in the word of God and the sacraments, especially in the Eucharist!

Let us remain!

Let us remain to bear much fruit!

[Pope John Paul II, homily 18 November 1984]

Gospel presents to us the Parable of the Talents (cf. Mt 25:14-30). Before setting off on a journey, a man gives his servants talents, which at that time were coins of considerable value: he gives five talents to one servant, two to another, one to another, to each according to his ability. The servant who had received five talents was resourceful and he traded with them, earning another five. The servant who had received two behaved likewise, and acquired another two. However, the servant who had received one dug a hole in the ground and therein hid his master’s coin.

Upon the master’s return, this same servant explained to him the reason for this action, saying: “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; so I was afraid, and I went and hid your talent in the ground” (vv. 24-25). This servant did not have a trusting relationship with his master, but was afraid of him, and this hindered him. Fear always immobilizes and often leads to making bad choices. Fear discourages us from taking the initiative; it induces us to take refuge in secure and guaranteed solutions, and thus end up not accomplishing anything good. To move forward and grow on the journey of life, we must not have fear; we must have faith.

This parable helps us understand how important it is to have a true concept of God. We must not think that he is a cruel, hard and severe master who wishes to punish us. If this mistaken image of God is within us our life cannot be fruitful, because we will live in fear and this will not lead us to anything constructive. On the contrary, fear paralyzes us; it causes our self-destruction. We are called to reflect in order to discover what our idea of God really is. Already in the Old Testament he revealed himself as “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6). And Jesus always showed us that God is not a severe or intolerant master, but a father full of love, of tenderness, a father full of goodness. Therefore, we can and must have immense faith in him.

Jesus shows us God’s generosity and care in so many ways: with his words, with his gestures, with his welcome toward everyone, especially toward sinners, the little ones and the poor, as today — the first World Day of the Poor — also reminds us. But he also does so with his admonitions, which show his interest so that we do not pointlessly waste our life. Indeed, it is a sign that God has great esteem for us: this awareness helps us to be responsible people in all our actions. Therefore, the Parable of the Talents reminds us of a personal responsibility and of a faithfulness that even becomes the ability to continually set out anew, walking new paths, without “burying the talent”, that is, the gifts which God has entrusted to us, and for which he will call us to account.

May the Blessed Virgin intercede for us, so that we may remain faithful to the will of God, cultivating the talents that God has given us. Thus we will be helpful to others and, on the last day, we will be welcomed by the Lord, who will invite us to take part in his joy.

[Pope Francis, Angelus 19 November 2017]

(Mk 6:17-29)

The question «Jesus, Who is he?» grows throughout the Mk’s Gospel, up to the answer of the centurion under the Cross (Mk 15:39).

The assessment of the opinions of the people (vv. 14-16) suggests that even around the first assemblies of believers someone tried to understand Christ starting from what was already known.

Not a few wished to understand his Person on the basis of criteria drawn from the Scriptures or from the Oral Tradition of the Chosen People; from ancient beliefs and suggestions - even superstitious (as in the case of Herod).

But the Herald of God was not a purifier of the Temple, nor was He a simple healer of dated religiosity, of domesticated cultural ideas. Not even one of the many "reformers"... all in all conformists.

He overturns the hopes of the people, thus disturbing any school of thought; in particular, those who hold the exclusivity.

When feel a danger, those who are shrouded in luster and power become brazen and willing to do any violence, even for a false point of honor.

Tyrants always scoff at the isolated, uncomfortable and defenseless.

But leaders and powerful are also cowards: they do not intend to lose face in front of the allies of their immoderate and uncontrolled environment, cloaked in exemptions.

Josephus [Flavius] reports that John was in prison for fear of a popular uprising - evaluating that it was good for him to act early.

The assassination plot was occasional.

The brave one who denounces abuses is cut off, but the Voice of his martyrdom is no longer silent.

For this reason the episode does not lead Jesus to greater prudence.  Once an Envoy is killed, another greater and more incisive takes over: the last of the Prophets, the Son of God.

It seemed absurd that someone in that society dared to break the conspiratorial wall that guaranteed the troublemakers to consider themselves untouchable.

Faced with the unceremonious blackmail of the privileged who had control of every social and cultural class, it seemed impossible to start a new path, or to say and do anything that was not aligned.

John and Jesus challenge the status quo and attract upon themselves the vengeance of those who try to perpetuate the prerogatives of the ancient hierarchical cosmos, and the anger of those who are exposed in their hypocrisy.

This is the real difficulty encountered in the proclamation of the new Kingdom in the world. His contemptuous refusal and every attempted murder will be a litmus test of our noble critical frankness, the ‘revelation’ of which will run parallel the Two.

The Master stood up in defense of conscience and of the divine law itself, against the opportunist authorities, which he challenged openly.

Even today he asks for courage not to surrender in the face of corruption, evil, the current mentality; to be different in the way of thinking, speaking, choosing and acting.

Not listened to, derided, opposed by many courtiers, the children of God bear witness to the Truth, paying in person: perfect Joy.

Authentic Fullness.

To internalize and live the message:

Who is Jesus according to you and the others?

[Martyrdom of St. John the Baptist, August 29]

(Mk 6:17-29)

The question "Jesus, Who is He?" grows throughout the Gospel of Mark, up to the centurion's answer under the Cross (Mk 15:39).

The balance of people's opinions (Mt 14:1-2; Mk 6:14-16; Lk 9:7-9) suggests that even around the first assemblies of believers there was an attempt to understand Christ from what was already known [from the criteria of Scripture and tradition, from ancient - even superstitious - beliefs and suggestions].

But the man of God is not simply a purifier of the Temple, nor a patchworker of conformist religiosity. He overturns popular, emotional or standard hopes.

In this way, each Prophet disquiets all those who hold the exclusive.

When he senses danger, those cloaked in lustre and power become brazen and willing to any violence, even for a false point of honour.

Tyrants always make a mockery of the isolated, inconvenient and defenceless, but leaders and potentates are also cowards: they do not intend to lose face in front of the allies of their inordinate and unchecked environment, cloaked in exemptions.

During more than 40 years of his reign, Herod Antipas had created a class of officials and a system of privileged people who had the government, the treasury, the economy, justice, every aspect of civil and police life in their hands, and his command covered the territory capillarly.

In every village, the ruler could count on the support of all the cliques and various local leaders, interested in controlling the consciences - along with compromised scribes and Pharisees, linked to his politics.

Apart from being a puppet of Rome - to which he guaranteed control of the territory and the flow of taxes - Herod was depraved and superstitious: he thought that even a light oath to a dancer should be kept.

Josephus Flavius, on the other hand, reports that John was in prison due to the ruler's fear of a popular uprising - and was considering that it was good for him to act in advance. The assassination plot was probably casual.

The courageous person who denounces abuse is crushed, but the voice of his martyrdom will never be silenced again.

This is why the episode does not induce Jesus to greater caution. Once a prophet is killed, another greater and more incisive one takes his place: the last of the Prophets, the Son of God.

Delinquents should not delude themselves that Providence does not know how to equip even the higher (and more wimpy) echelons with the counterpart of consistent and good people.

Both John and the Lord never visited the new Herodian capital, Tiberias, the city of courtly palaces, built - after Sefforis, where Jesus also worked - in diplomatic homage to the Roman emperor.

Generic and confusing religiosity can adapt to any season and be adopted even by those who think that other people's lives are worth nothing, but a Prophet does not stop at the whim of the corrupt system.

In the Palestinian villages, people's lives were harassed with taxes and abuses by landowners [who did not even reside there]; controlled by the perfect marriage of interests between civil and religious powers - who cunningly attempted to impose their way of life and impart established (useless) knowledge to the crowds.

The leaders of the popular, orthodox and compliant faith - as is often the case - were on the leash of the authorities on the ground, who considered themselves definitive and found strength in the coalition.

It seemed absurd that anyone in that society would dare to break the wall of silence that ensured that troublemakers, 'spiritual' authorities and even low-level bullies could consider themselves untouchable.

Faced with the [unceremonious] blackmail of the privileged who were in control of every social and cultural stratum, it seemed impossible to start a new path, or to say and do anything unaligned.

John and Jesus challenge the status quo and attract the vengeance of those who seek to perpetuate the prerogatives of the ancient hierarchical cosmos, and the anger of those who are exposed in their hypocrisies.

This is the real difficulty that the proclamation of the new kingdom encounters in the world. Its scornful rejection and every assassination attempt will be a litmus test of the critical prophecy, whose revelation will run parallel to the Two.

The Baptiser was an intrepid denouncer of vice, superficiality, malpractice, and the perversions of the powerful.

Pope Francis would have spoken of good manners (in the pursuit of ropey alliances) and bad habits - in the irresponsible and insulting private life, and in the violence with which dominion over the little ones is perpetuated.

Jesus, too, put his foot down, instead of making an internal career. In spite of John's foreboding, he rejected the path of weighed-up guile, pretense, diplomacy and pirouettes of circumstance.The Master stood in defence of conscience and divine law itself, against opportunistic religious and political authorities, whom he challenged head-on.

The Lord asks for the courage not to bend in the face of corruption, evil, the current mentality; to be different in the way of thinking, speaking (mellifluous), choosing and acting.

Unheard, laughed at, opposed by lords, luminaries and courtiers, the children of God bear witness to the Truth, paying their own way: perfect Gladness.

Authentic Fullness.

To internalise and live the message:

Do you know victims of authoritarianism, corruption, domination of the powerful, excess and extravagance of power? Even in the Church?

How is it that this still happens (and everything is silenced sooner or later)?

Who is Jesus according to you and others? And what would you say?