Inheriting the Life of the Eternal

(Mk 10:17-27)

What are we missing, despite our conviction and involvement? Why do we make certain behavioural choices?

Even if we were to devote years of commitment to the spiritual journey in religion, we would realise that in the end it is not just the icing on the cake that is missing, but the global One.

It is not enough to accentuate or perfect the good things, one has to take a leap; one step (even alternative) more is not enough.

Paradoxically, it starts from the perception of an inner wound that stirs (v.17) the search for that Good that unifies and gives meaning to life.

Jesus makes us reflect on what is to be considered "Insignificant" (so the Greek text: vv.17-18).

It is not a magisterial statement for those far away, but for us: "One is missing you!" - As if to emphasise: "You lack the All, you have almost nothing!".

Normal life proceeds, but the path of trust is lacking. There is no astonishment.

Our going is not consolidated or qualified by adapting to our surroundings, adding heritage to heritage and avoiding peccadilloes, or - above all - unknowns.

Too many things are missing: the challenge of the more personal, caring for others, confronting the drama of reality: there is no unity, there is a lack of the authentic Presence that launches love into the spirit of adventure.

It is not a matter of having a cue in addition to what we already possess, continuing to be slaves to it (the titles, the capital or the money, which give us orders like masters; they promise, they guarantee, they flatter).

It is not enough to improve on relationship situations that we know by heart, making ourselves approved from the first step - nor to limit ourselves to pious curiosities by satiating the spiritual gluttony.

The passage from religiosity to Faith that brings our vocational destiny and full realisation is played out on a shortage of supports - in chaotic systems of correlation.

To be happy, it is not worth 'normalising' or remaining decent, devout people, because the soul demands the challenge of unexplored skies.

Waters we have not probed: sides of ourselves, of others and of reality that we have not brought to the surface, and yet perhaps are not even probing.

It is necessary to venture into the basic and extraordinary traits that are calling today; not waiting for assurances.

And the starting point can also be the accent of doubt, a healthy restlessness of the soul - the very danger... typical of critical witnesses.

Let us not be silent about our unhealthy being, nor our sense of dissatisfaction with an ordinary, unshaken existence: these are fruitful suspensions, which (when ready) will activate us.

To feel complete, fulfilled, happy? It is necessary for the eyes and heart to give way, not to be already occupied.

It is absolutely necessary to let go of certainties from the mind and one's own hand.

Daring is not the maceration of self or of the main lines of one's personality - but the reckless investing of everything for another realm, where energies surface, different relationships are explored; one attempts to sublimate possessions into a matrix of life (also others': v.21).

After a sense of incompleteness or even spiritual infirmity has driven us to a rich attunement with the codes of the soul and brought us face to face with Jesus (v.17) from Him we understand the secret of Joy.

Our Core remains restless if it does not infuse correspondences that fly over - precisely - the ancient ruler: possessions, which make one stagnate.

Despite the assurances promised, they remain constipated, meaningless. 

Indeed, locking ourselves into dependency causes us to regress almost into the pre-human - snatching away the delight of open, self-respecting relationships.

The Deep Roots want to modify the vector of the swampy and situated self - "as it should be", well-integrated or self-referential - so that it dilates to include the You and the real whole (vv.28-30).

It is the Birth of the new woman and man, mothers and fathers of humanisation (in a living community that accepts the conviviality of differences). That which verges on the divine condition.

Capable even of reversing positions (v.31). Eschatological sign of the genuine Church. Nest and true Hearth.

It is Genesis in the authenticity of cosmic energies and inner powers, which are preparing stages of growth - elsewhere.

Gradually the warmth and reciprocity of an understanding relationship is created, the purpose of Love in what we undertake or do again; like the friendly warmth of a non-frigid Presence.

We experience the inebriating distinction from which there is no turning back, because it places us in the very Life of the Eternal (v.17). The missing One (v.21).

As I strive to question myself or others, previously hidden resources surface - that I did not even know about.

With amazement I experience a reality that is gradually unfolding.... as well as of the Father who provides for me (v.27).

In this extension, we learn to recognise the (new decisive) Subject of the spiritual journey: God's Design in being itself.Dream leading, and in spite of the travails, the emotional storms, our contortions, it gradually reveals itself to be Resembling.

As innate: forthright, genuine, limpid; irrefutable, flowing.

Inserted in the Community that hears the call to "go out", we move from the tortuousness of retreats; and here is the Father's hundredfold in everything (vv.28-30).

Except for one thing: we are called to be Brothers, on the same level. 

There will be no hundred-to-one "fathers" (in the ancient sense), i.e. conditioning controllers (vv. 29-30) who dictate their track and rhythm, as to subordinates.

Then we will be in our Centre, not because we are identified with the role, but chiselled in an astonishing way by facets of the Unknown.

A life of attachments or subservience to dirigisme blocks creativity. 

To cling to an idol, to allow oneself to be plagued or intimidated, to anchor oneself in the fear of problems or pre-occupations is like creating a dark room.

To feel programmable, already designed, without a more... To submit to ordinary or conformist views... excludes the vector of personal novelty.

Those who allow themselves to be inhibited build an artificial dwelling, which is neither their home nor the tent of the world.

Conceiving that we can foresee global adventures, we shrink, we frighten. One does not grasp what is really ours and others'.

This is what becomes apparent during a process - which becomes holy in the exodus from oneself and in the quality of creative relationships.

As Pope Francis said in Dublin: 'Docile to the Spirit and not based on tactical plans'.

Under a stimulus of the unprecedented and unknown, it is the new genesis that allows attention to be shifted from calculation to the brightness of the soul, from the brain to the eye, from reasoning to perception.

What should I "do" (v.17)? Embracing the Gift of difference and difference - even in my own inner faces, not infrequently opposites; complementing.

We transcend the One who is missing, but who reaches out to us.

One does not manufacture, but receives, one 'inherits' (v.17) freely - from the real that presses.

"Where is the Insigne for me?".

To become who we authentically are in the election of our sacred Source, one must surrender oneself to things, situations, even unusual emotional guests - treating them with dignity, just as they are.

Within this new ancient ground is the secret of that elevation that rises above dilemmas, for each one.

With all its load of stimulating surprises and appeals to flourish in humanising fullness, the Good lies in welcoming something that I do not already know what it is or will be, but It comes.

"You miss the One!" - and the best way to value contact is a bet, a matrix of being: transforming goods (of all kinds) into life and relationship.

Empty Spirituality, or Goods-Relation

From customs with limits to the Spirituality of Goods-Relation

(Mt 19:16-22)

At the time of Jesus there was a moment of social collapse and disintegration of the communitarian dimension of life - in the past more linked to family, clan and community.

Herod's policy guaranteed the empire control of the situation: a reality of maximum exploitation and severe economic and civil repression.

Religious impositions even ensured the subjugation of consciences - and the spiritual authorities willingly made themselves guarantors of this most hidden form of slavery.

The condition of total (civil and religious) subjugation of the people everywhere tended to diminish the sense of interpersonal and group fraternity.

There was no lack of severe conditions of social and cultural exclusion, which accentuated the bewilderment of the people, who were marginalised, homeless and without references - even religious ones.

Some movements were attempting to mend the rifts and propose forms of shared life, of course - but they were united by an idea of tormenting decontamination [Essenes, Pharisees, Zealots].

Jesus chose the path of a decisive vital redemption, compared to the ideologies of the rediscovery of ascetic purism and custom, traditionalist nationalist fundamentalist.

For a radical fulfilment of the spirit of the Law, it was necessary to go beyond doctrines. They excite some, yet they do not erase our inner sense of emptiness.

The community of the sons does not keep within the 'limits', and does not live apart; thus it does not accentuate the torments of imperfection, or the perception of incompleteness, nor the marginalisations - but rather welcomes them.

It does not feel endangered by contact with the realities that the external legalism of ancient devotion considered dangerous and cursed or in sin. It trembles for them.

The Church recognises the value of existential poverty: it is not enough to seek 'good things' without 'fire' within.

It confesses the richness not of all that is already recognisable and static, but of new positions and differing relationships, which open up the present and open up creative visions of the future.Faith, in short, is not a popularly identified belief capable of accrediting roles, tasks and characters - and their advantages, on which all should depend [!]

Nor can the dimension-richness still rhyme with differentiation-safety.

In vv.18-19 Jesus does not enumerate commandments that would make the interlocutor [as they used to say] live 'more from near' to 'God alone', but criteria that bring us near and alongside sisters and brothers.

The honour reserved for the Father is not one of many forms of competitive love: the threshold is the neighbour.

The God of religions is a capricious child who demands the big piece of the cake, at snack time: but the Son does not deceive us with the most childish ideas of widespread beliefs.

Nor does it cite the first commandments, identifying the exalted Lord of his people.

Our hands embrace the timeless in concrete love.

They trigger the dynamisms that annihilate the torments of the least, and thus in an unthinkable way help us rediscover the meaning and joy of living - letting the world be reborn, far more than with the usual forms of insurance (sacralising titles and acquired economic levels).

Conscious living does not have to do with customs and clichés [that produce alibis] but with another serenity and joy: the wonder of the unusual and of new degrees, places, states, relationships, situations.

There is no other wealth to fill our days, while there is only sadness (v.22) in the old bonds without humanity. They lower us all into an artificial mental and emotional reality.

To detach oneself from immediate calculation seems an absurd choice, out of the air and destined to go wrong, but it is, on the contrary, the winning move that opens the doors to the new Life of the Kingdom and to Happiness, which can be accessed precisely when material goods are transformed into Relationship.

We know of no religious discipline that holds [and that can defy time, our emotions].

Only the risk for complete Life - ours, everyone's - acts as a spring to the will and impels full dedication.

Says the Tao (xiii): "To him who makes merit of himself for the sake of the world, the world may be trusted; to him who cares for the sake of the world, the world may be trusted".

And Master Ho-shang Kung comments: "If I did not care about my person, I would have the spontaneity of the Tao in me: I would lightly rise up to the clouds, I would go in and out where there are no gaps, I would put the spirit in communication with the Tao. Then what misfortune would I have?

Let us free ourselves from the plethora of misguided goals, which crush our paths, making them swampy. Let us also reflect well, then, on "that which is worthy" (v.17).

To internalise and live the message:

Thanks to spiritual guides, have you learnt to grasp your life from the Goodness of God, or to be lulled and content with what is there?

In the Church, have you found Jesus' criterion fulfilled, the strong desire for the Good of others too, capable of showing a path? Or more attention to the things of the earth?

1. Jesus meets a young man

“As [Jesus] was setting out on a journey” – the Gospel of Saint Mark tells us – “a man ran up, knelt down before him, and asked him, ‘Good teacher, what must I do to inherit eternal life?’ Jesus answered him, ‘Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honour your father and your mother.’ He replied and said to him, ‘Teacher, all of these I have observed from my youth’. Jesus, looking at him, loved him and said to him, ‘You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me’. At that statement his face fell, and he went away sad, for he had many possessions” (Mk 10: 17-22).

This Gospel passage shows us clearly how much Jesus was concerned with young people, with all of you, with your expectations and your hopes, and it shows how much he wants to meet you personally and to engage each of you in conversation. Christ interrupted his journey to stop and answer the young man’s question. He gave his full attention to this youth who was moved with an ardent desire to speak to the “good Teacher” and to learn from him how to journey through life. My Predecessor used this Gospel passage to urge each of you to “develop your own conversation with Christ – a conversation which is of fundamental and essential importance for a young person” (Letter to Young People, No. 2). 

2. Jesus looked at him and loved him 

In his Gospel account, Saint Mark emphasises that “Jesus, looking at him, loved him” (Mk 10: 21). The Lord’s gaze is at the heart of this very special encounter and the whole Christian experience. To be sure, Christianity is not primarily a moral code. It is an experience of Jesus Christ who loves each of us personally, young and old, poor and rich. He loves us even when we turn away from him.

When Pope John Paul II commented on this scene, he turned to you and added: “May you experience a look like that! May you experience the truth that he, Christ, looks upon you with love!” (Letter to Young People, No. 7). It was love, revealed on the Cross so completely and totally, that led Saint Paul to write in amazement: “He loved me and gave himself up for me” (Gal 2:20). Pope John Paul II wrote that “the awareness that the Father has always loved us in his Son, that Christ always loves each of us, becomes a solid support for our whole human existence” (ibid.). It enables us to overcome all our trials: the realization of our sins, our sufferings and our moments of discouragement.

In this love we find the source of all Christian life and the basic reason for evangelization: if we have really encountered Jesus, we cannot help but bear witness to him before those who have not yet met his gaze!

3. Finding a plan in life

If we look at the young man in the Gospel, we can see that he is much like each of you. You too are rich in talents, energy, dreams and hopes. These are resources which you have in abundance! Your age itself is a great treasure, not only for yourselves but for others too, for the Church and for the world.

The rich young man asks Jesus: “What must I do?” The time of life which you are going through is one of discovery: discovery of the gifts which God has bestowed upon you and your own responsibilities. It is also a time when you are making crucial choices about how you will live your lives. So it is a time to think about the real meaning of life and to ask yourselves: “Am I satisfied with my life? Is there something missing?”

Like the young man in the Gospel story, perhaps you too are experiencing situations of uncertainty, anxiety or suffering, and are yearning for something more than a life of mediocrity. It makes you ask yourselves: “What makes a life successful? What do I need to do? How should I plan my life? “What must I do for my life to have full value and full meaning?” (ibid., No. 3). 

Do not be afraid to ask yourselves these questions! Far from troubling you, they are giving voice to the great aspirations that you hold in your hearts. That is why you should listen to them. The answers you give to them must not be superficial, but capable of satisfying the longing you truly feel for life and happiness.

In order to discover the life-project that will make you completely happy, listen to God. He has a loving plan for each one of you. You can confidently ask him: “Lord, what is your plan, as Creator and Father, for my life? What is your will? I want to carry it out”. You can be certain that he will answer you. Do not be afraid of his answer! “For God is greater than our hearts and knows everything” (1 Jn 3:20).

4. Come and follow me!

Jesus invites the rich young man to do much more than merely satisfy his aspirations and personal plans. He says to him: “Come and follow me!” The Christian vocation derives from a love-filled invitation made by the Lord, and it can be lived out only by a love-filled response: “Jesus invites his disciples to give their lives completely, without calculation or personal interest, with unreserved trust in God. The saints accept this demanding invitation and set out with humble docility in following the crucified and risen Christ. Their perfection, in the logic of faith which is at times humanly incomprehensible, consists in no longer putting themselves at the centre but in choosing to go against the tide, by living in line with the Gospel” (Benedict XVI, Homily at Canonizations, 11 October 2009).

Following the example of so many of Christ’s disciples, may you too, dear friends, joyfully welcome his invitation to follow him, and so live your lives intensely and fruitfully in this world. Through Baptism, in fact, he calls each of us to follow him concretely, to love him above all things and to serve him in our brothers and sisters. The rich young man, unfortunately, did not accept Jesus’ invitation and he went away saddened. He did not find the courage to leave behind his material goods in order to find the far greater good proposed by Jesus. 

The sadness experienced by the rich young man in the Gospel story is the sadness that arises in the heart of all those who lack the courage to follow Christ and to make the right choice. Yet it is never too late to respond to him!

Jesus never tires of turning to us with love and calling us to be his disciples; to some, however, he proposes an even more radical choice. In this Year for Priests, I would like to urge young men and boys to consider if the Lord is inviting them to a greater gift, along the path of priestly ministry. I ask them to be willing to embrace with generosity and enthusiasm this sign of a special love and to embark on the necessary path of discernment with the help of a priest or a spiritual director. Do not be afraid, then, dear young men and women, if the Lord is calling you to the religious, monastic or missionary life, or a life of special consecration: He knows how to bestow deep joy upon those who respond to him with courage!

I also invite those who feel called to marriage to embrace this vocation with faith, working to lay a solid foundation for a love that is great, faithful and receptive to the gift of life. This vocation is a treasure and grace for society and for the Church.

5. Directed towards eternal life

“What must I do to inherit eternal life?”. This question which the young man in the Gospel asks may seem far from the concerns of many young people today. As my Predecessor observed, “Are we not the generation whose horizon of existence is completely filled by the world and temporal progress? (Letter to Young People, No. 5). Yet, the question of “eternal life” returns at certain painful moments of our lives, as when we suffer the loss of someone close to us or experience failure. 

But what is the “eternal life” to which the rich young man is referring? Jesus describes it to us when he says to his disciples: “But I will see you again, and your hearts will rejoice, and no one will take your joy away from you” (Jn 16: 22). These words point to an exciting possibility of unending happiness, to the joy of being surrounded by God’s love for ever.

Wondering about the definitive future awaiting each of us gives full meaning to our existence. It directs our life plan towards horizons that are not limited and fleeting, but broad and deep, and which motivate us to love this world which God loves so deeply, to devote ourselves to its development with the freedom and joy born of faith and hope. Against these horizons we do not see earthly reality as absolute, and we sense that God is preparing a greater future for us. In this way we can say with Saint Augustine: “Let us long for our home on high, let us pine for our home in heaven, let us feel that we are strangers here” (Tractates on the Gospel of Saint John, Homily 35:9). His gaze fixed on eternal life, Blessed Pier Giorgio Frassati, who died in 1925 at the age of 24, could say: “I want to live and not simply exist!” On a photograph taken while mountain-climbing, he wrote to a friend: “To the heights”, referring not only to Christian perfection but also to eternal life.

Dear young friends, I urge you to keep this perspective in developing your life plan: we are called to eternity. God created us to be with him, for ever. This will help you to make meaningful decisions and live a beautiful life.

6. The commandments, the way to authentic love

Jesus reminded the rich young man that obedience to the Ten Commandments is necessary in order to “inherit eternal life”. The Commandments are essential points of reference if we are to live in love, to distinguish clearly between good and evil, and to build a life plan that is solid and enduring. Jesus is asking you too whether you know the Commandments, whether you are trying to form your conscience according to God’s law, and putting the Commandments into practice.

Needless to say, these are questions that go against the grain in today’s world, which advocates a freedom detached from values, rules and objective norms, and which encourages people to refuse to place limits on their immediate desires. But this is not the way to true freedom. It leds people to become enslaved to themselves, to their immediate desires, to idols like power, money, unbridled pleasure and the entrapments of the world. It stifles their inborn vocation to love.

God gives us the Commandments because he wants to teach us true freedom. He wants to build a Kingdom of love, justice and peace together with us. When we listen to the Commandments and put them into practice, it does not mean that we become estranged from ourselves, but that we find the way to freedom and authentic love. The commandments do not place limits on happiness, but rather show us how to find it. At the beginning of the conversation with the rich young man, Jesus reminds him that the law which God gives is itself good, because “God is good”.

7. We need you

Being young today means having to face many problems due to unemployment and the lack of clear ideas and real possibilities for the future. At times you can have the impression of being powerless in the face of current crises and their repercussions. Despite these difficulties, do not let yourselves be discouraged, and do not give up on your dreams! Instead, cultivate all the more your heart’s great desire for fellowship, justice and peace. The future is in the hands of those who know how to seek and find sound reasons for life and hope. If you are willing, the future lies in your hands, because the talents and gifts that the Lord has placed in your hearts, shaped by an encounter with Christ, can bring real hope to the world! It is faith in his love that, by making you stronger and more generous, will give you courage to face serenely the path of life and to take on family and professional responsibilities. Try hard to build your future by paying serious attention to your personal development and your studies, so that you will be able to serve the common good competently and generously.

In my recent Encyclical Letter on integral human development, Caritas in Veritate, I listed some of the great and urgent challenges essential for the life of our world: the use of the earth’s resources and respect for ecology, the fair distribution of goods and control of financial mechanisms, solidarity with poor countries within our human family, the fight against world hunger, greater respect for the dignity of human labour, service to the culture of life, the building of peace between peoples, interfaith dialogue, and the proper use of social communications.

These are challenges to which you are called to respond in order to build a more just and fraternal world. They are challenges that call for a demanding and passionate life plan, in which you use all your many gifts in accordance with the plan that God has for each of you. It is not a matter of accompanishing heroic or extraordinary acts. It means allowing your talents and abilities to flourish, and trying to make constant progress in faith and love.

In this Year for Priests, I ask you to learn about the lives of the saints, and in particular of those saints who were priests. You will see how God was their guide and how they made their way through each day in faith, in hope and in love. Christ is calling each of you to work with him and to take up your responsibilities in order to build the civilization of love. If you follow his Word, it will light up your path and lead you to high goals that will give joy and full meaning to your lives.

May the Blessed Virgin Mary, Mother of the Church, watch over and protect you. With the assurance of my prayers, and with great affection, I send my blessing to all of you.

From the Vatican, 22 February 2010

BENEDICTUS PP. XVI

[Pope Benedict, Message for the XXV WYD]

7. Continuing our examination of Christ's conversation with the young man, we now enter another phase. It is a new and decisive one. The young man has received the essential and fundamental response to the question: "What must I do to inherit eternal life?", and this response coincides with the whole journey of his life up to this point: "All these I have observed from my youth". How ardently I hope that the journey of the life of each one of you up to this point has similarly coincided with Christ's response! Indeed, it is my hope that your youth will provide you with a sturdy basis of sound principles, that your conscience will attain in these years of your youth that mature clearsightedness that during your whole lives will enable each one of you to remain always a "person of conscience", a "person of principles", a "person who inspires trust", in other words, a person who is credible. The moral personality formed in this way constitutes the most important contribution that you can make to life in the community, to the family, to society, to professional activity and also to cultural and political activity, and finally to the community of the Church-to all those spheres with which you are already or will one day be connected.

It is a question here of a full and profound human authenticity and of an equal authenticity of the development of the human personality, female or male, with all the characteristics which make up the unrepeatable features of this personality, and which at the same time and in different ways have an impact on the life of the community and of the various environments, beginning with the family. Each one of you must in some way contribute to the richness of these communities, first of all by means of what he or she is. Is it not in this direction that the youth which is the "personal" treasure of each of you tends? Man sees himself, his own humanity, both as his own interior world and as the specific area of his being "with others", "for others".

Precisely here the commandments of the Decalogue and of the Gospel take on a decisive meaning, especially the commandment of love which opens the human person to God and neighbor. For charity is the "`bond of perfection".(38) Through charity, man and human fraternity come to fuller maturity. For this reason, love is the greatest(39) and the first of all the commandments, as Christ teaches; (40) and in it all the others are included and made one.

My wish for each of you therefore is that the paths of your youth may meet in Christ, that you may be able to confirm before him, by the witness of your consciences, this evangelical moral code, to the values of which so many individuals of noble spirit have in the course of the generations in some way drawn near.

This is not the appropriate place for quoting the confirmations of this fact which run through the whole history of humanity. What is certain is that from the most ancient times the dictate of conscience has guided every human subject towards an objective moral norm which finds concrete expression in respect for the other person and in the principle of not doing to that person what one would not wish done to oneself.(41)

Here we see already clearly emerging that objective morality of which Saint Paul declares that it is "written on their hearts" and that "their conscience also bears witness" to it.(42) The Christian readily perceives in it a ray from the creating Word that enlightens every man;(43) and precisely because he is a follower of that Word made flesh he rises to the higher law of the Gospel which positively imposes upon him-in the commandment of love-the duty to do to neighbor all the good that he would wish to be done to himself. He thus seals the inner voice of conscience with absolute acceptance of Christ and his word.

It is also my hope that, after you have made the discernment of the essential and important questions for you youth, for the plan of the whole life that lies before you, you will experience what the Gospel means when it says: "Jesus, looking upon him, loved him". May you experience a look like that! May you experience the truth that he, Christ, looks upon you with love!

He looks with love upon every human being. The Gospel confirms this at every step. One can also say that this "loving look" of Christ contains, as it were, a summary and synthesis of the entire Good News. If we would seek the beginning of this look, we must turn back to the Book of Genesis, to that instant when, after the creation of man "male and female", God saw that "it was very good".(44) That very first look of the Creator is reflected in the look of Christ which accompanies his conversation with the young man in the Gospel.

We know that Christ will confirm and seal this look with the redemptive Sacrifice of the Cross, because precisely by means of this Sacrifice that "look' reached a particular depth of love. In it is contained an affirmation of man and of humanity such as only he is capable of-Christ the Redeemer and Bridegroom. Only he "knows what is in every man":(45) he knows man's weakness, but he also and above all knows his dignity.

My wish for each of you is that you may discover this look of Christ, and experience it in all its depth. I do not know at what moment in your life. I think that it will happen when you need it most: perhaps in suffering, perhaps together with the witness of a pure conscience, as in the case of that young man in the Gospel, or perhaps precisely in an opposite situation: together with the sense of guilt, with remorse of conscience. For Christ looked at Peter too in the hour of his fall: when he had three times denied his Master.(46)

Man needs this loving look. He needs to know that he is loved, loved eternally and chosen from eternity.(47) At the same time, this eternal love of divine election accompanies man during life as Christ's look of love. And perhaps most powerfully at the moment of trial, humiliation, persecution, defeat, when our humanity is as it were blotted out in the eyes of other people, insulted and trampled upon. At that moment the awareness that the Father has always loved us in his Son, that Christ always loves each of us, becomes a solid support for our whole human existence. When everything would make us doubt ourselves and the meaning of our life, then this look of Christ, the awareness of the love that in him has shown itself more powerful than any evil and destruction, this awareness enables us to survive.

My wish for you then is that you may experience what the young man in the Gospel experienced: "Jesus, looking upon him, loved him".

[Pope John Paul II, Dilecti Amici]

Today’s Liturgy offers us the encounter between Jesus and a man who “had great possessions” (Mk 10:22), and who went down in history as “the rich young man” (cf. Mt 19:20-22). We do not know his name. The Gospel of Mark actually speaks of him as “a man”, without mentioning his age or name, suggesting that we can all see ourselves in this man, as though in a mirror. His encounter with Jesus, in fact, allows us to test our faith. Reading this, I test myself on my faith.

The man begins with a question : “What must I do, to have eternal life?” (v. 17). Notice the verbs he uses: “must do ” — “to have ”. Here is his religiosity: a duty, a doing so as to obtain; “I do something to get what I need”. But this is a commercial relationship with God, a quid pro quo. Faith, on the other hand, is not a cold, mechanical ritual, a “must-do-obtain”. It is a question of freedom and love. Faith is a question of freedom, it is a question of love. Here is a first test: what is faith for me? If it is mainly a duty or a bargaining chip, we are off track, because salvation is a gift  and not a duty, it is free and cannot be bought. The first thing to do is to free ourselves of a commercial and mechanical faith, which insinuates the false image of an accountant God, a controlling God, not a father. And very often in life we experience this “commercial” relationship of faith: I do this, so that God will give me that.

Jesus, in the second step, helps this man by offering him the true face of God. Indeed, the text says, “Jesus looking upon him loved him” (v. 21): this is God! This is where faith is born and reborn: not from a duty, not from something that is to be done or paid, but from a gaze  of love to be welcomed. In this way Christian life becomes beautiful, if it  is not based on our abilities and our plans, but rather based  on God’s gaze. Is your faith, is my faith tired? Do you want to reinvigorate it? Look for God’s gaze: sit in adoration, allow yourself to be forgiven in Confession, stand before the Crucified One. In short, let yourself be loved by him. This is the starting point of faith: letting oneself be loved by him, by he who is father.

After the question and the gaze there is — the third and final step  — an invitation  from Jesus, who says: “You lack one thing”. What was that rich man lacking? Giving, gratuitousness. “Go, sell what you have, and give to the poor” (v. 21). It is perhaps what we are missing too. We often do the bare minimum, whereas Jesus invites us to do the maximum possible. How many times  are we satisfied with doing our duties — the precepts, a few prayers, and many things like that — whereas God, who gives us life, asks us for leaps of life! In today’s Gospel we can see this passage from duty to giving, clearly; Jesus begins by recalling the Commandments: “Do not kill, do not commit adultery, do not steal….”, and so on (v. 19) and arrives at a positive proposal: “Go, sell, give, follow me!” (cf. v. 21). Faith cannot be limited to [a series of] “no”, because Christian life is a “yes” a “yes” of love.

Dear brothers and sisters, a faith without giving, a faith without gratuitousness is an incomplete faith. It is a weak faith, a faith that is ill. We could compare it to rich and nourishing food that nonetheless lacks flavour, or a more or less well-played game, but without a goal: no, it isn’t good, it lacks “salt”. A faith without giving, without gratuitousness, without works of charity, makes us sad in the end: just like that man who returned home “sorrowful” with a fallen countenance, even though he had been looked upon with love by Jesus in person. Today we can ask ourselves: “At what point is my faith? Do I experience it as something mechanical, like a relationship of duty or interest with God? Do I remember to nourish it by letting myself be looked at and loved by Jesus”? Letting oneself be gazed at and loved by Jesus; letting Jesus look at us, love us. “And, attracted by him, do I respond freely, with generosity, with all my heart?”.

May the Virgin Mary, who said a total “yes” to God, a “yes” without “but” — it is not easy to say “yes” without “but”: Our Lady did just that, a “yes” without a “but” — let us savour the beauty of making life a gift.

[Pope Francis, Angelus 10 October 2021]

(Lk 6:39-45)

«How much our human family needs to learn to live together in harmony and peace, without all of us having to be the same!» (Pope Francis FT n.100).

In the assemblies of the first centuries the baptized were called «enlightened», people capable of orienting themselves, choosing and making autonomous.

The Lord didn’t allow his followers to take on the role of "guides" in the life of others (v.39).

The apostles of all times must only announce and remain disciples, that is, pupils of the Spirit - not experts.

God's Way is Christ himself. Person that can’t be communicated by teachers.

Global Truth: it’s not an “information” that fills empty heads and useless events redundant with exteriority.

The context of today's passage abolishes judgment, in the ideal of a personal existence transformed into wealth and gift - which ridicules any tendency of domination.

No one is master of the fate and personality of those who do not orient themselves, otherwise everyone goes astray (v. 39) - even with the best of intentions.

Jesus himself neither commanded nor directed, but educated and helped.

The rabbis got paid: He offered everything, living with his disciples [for mutual identification, but with a wide mesh].

Transparent and creative attitude: this is the true and only norm of conduct for the apostles of all times, often unable to grasp their own blindness - because they are still one-sided.

Again, of a plant it’s not the size and appearance that count, but the Fruit (vv. 43-45).

All the more reason to re-emphasize that church animators are not superior to others, nor are they the repositories of absolute truths.

In fact, Jesus is incomparable: Master sui generis (v.40).

He does not have a classroom furnished with a Chair and desks. And he still teaches along the way: there introduces us to meet ourselves, our brothers and the surrounding reality; in a process, on a journey.

He doesn’t hold quiet glossary, compilation or moralistic lessons: He amazes.

He does not reinterpret the quagmire of archaic knowledge, customs and dispositions - or fashions - authentic «beams» (vv.41-42) poked into the free eye of the soul, which deform its gaze.

He proposes his Person and his Life. As well as his reproaches - but precisely those and not other (obvious) volatile as «motes» (vv.41-42).

This while the false teachers considered themselves friends of God and recipients of obvious recognition.

From how they behaved, they seemed to feel distinctly superior not only to the people, but to the Master himself (v.40).

So He dubbed them for what they are: «hypocrites» (v.42). In the Greek language it means actors, people who act.

Jesus warns his followers [who in words gladly call him Lord: v.46] against presuming to be captains of the troop.

There is only one Master who directs and knows where to go; and each person is ‘unique’ - perhaps inexperienced and believed to be blind, but who ‘sees’ better than the big names.

These, from their bad treasure, will bring out - just around the corner - the «ugly and corrupt» for others too (vv. 43-45; Greek text).

Instead, the man of Faith still experiences a new Beauty inside, which wants to express itself and remain at first hand - not be satisfied with tearing a "mediocre draw".

Worst of ditches (v.39) in which we fall together.

«We are absolutely lost if we lack this particular Individuality, the only thing we can truly say ours and whose loss also constitutes a loss for the whole world. It’s very precious, precisely because it is not universal» (Tagore).

[8th Sunday in O.T. (year C)  March 2, 2025]

Jesus and the mania for ruling

Lk 6:39-42 (39-45)

"How much our human family needs to learn to live together in harmony and peace without all being equal!" (Pope Francis FT no.100).

To live fraternally and wisely, it is not enough to be together in twos, threes, tens or more: we could be like so many blind people who do not know how to dwell with themselves.

In such a case, relationship life becomes outward and can become empty - just full of judgement: taxing, obstinate and pedestrian.

Then resentment arises within, at being forced into a manic space that does not correspond to us.

The inevitable malaise begins to decline if and when the very person who co-ordinates the group or the company lives its being close with extreme modesty, with a sense of its own boundaries.

The Way of the Spirit is in fact a vocational initiative-response to the need for authentic guidance.

Authentic pastors only help when they question themselves before others, when they do not remain entangled in an exercise of vacuous indoctrination and moralism that exacerbates souls and irritates.

Thus, the inner Friend who infallibly leads souls is indeed meant to be reflected in the 'teachers' - but to the extent that they introduce us to encounter ourselves and the wisdom of Scripture (more willingly than to indulge in our own megalomaniac pursuits).

Commenting on the Tao xxix, Master Ho-shang Kung points out (of those who want to be rulers of the world):

"He wants to rule creatures by action. In my opinion he will not succeed, for the Way of Heaven and the hearts of men are clear.

The Way of Heaven [Perfection of harmony] detests confusion [regarding one's own nature, spontaneously expressed] and impurity [artifice], the human heart detests too many lusts.

The ancient chosen people found themselves hard of heart, lost and without a horizon, because they were misguided by fiscal and earthy religious leaders.

Their obtrusive and contrived blindness was the concrete downfall of the destiny and quality of life of the entire nation.

Jesus appeals to the apostles so that his assemblies of the naive, humble and bewildered would not come to the same end - because of a lack of righteousness on the part of community leaders.

The latter - if inebriated with self-satisfaction - sometimes instead of humanising, promoting and cheering up the existence of the common people, willingly suffocate it with minutiae and deviate towards nothingness.

The Lord absolutely does not want the animators of his fraternities to allow themselves the luxury of making themselves superior to others and masters of the truth. Gospel truth is not something one has, but something one does.

The Master is not one who gives lessons: he accompanies his students and lives with them; he does not limit himself to manners.

He does not teach various subjects, etiquette, mannerisms, good manners: rather, he transmits the living and global Person of Christ - even that without etiquette - not depersonalising the disciple.

In short, the Risen One is not just an example to be imitated, a model that makes one take on commitments and minutiae, a founder of an institute, of a targeted ideology, or of religion (grammar, doctrine, style and discipline).

In Jesus we are called to identify ourselves - not 'by ear', nor by copying. Faith itself is a multifaceted relationship.

It impels us to reinterpret Christ in an unprecedented way; each of us in correlation with life history, new situations, events, cultural emergencies, sensibilities, the genius of the time.

It is the direct and personal experience of the Father as advocated by the Son. Conquest that upsets puerile, worldly or customary measures.

Scarcity and appropriation that allows us to recklessly grasp ourselves already redeemed, to pass from darkness to light without conditions or hammering.

That of the Lord is Light, fruit of the unprecedented and strong Action of the Spirit.

Intuition of the signs and Virtue that overcomes the disorientation of every misguided, if captive of opinions, petty things, solitary selfishness and otherwise.

Unexpected energy that nevertheless comes into play even through the swampy situations it feels to react to; and becomes regenerating power, unexpected life (of the saved already here and now).

Christ also calls for an inventive attitude in presenting oneself to one's brother - without preconceived, asphyxiating, morbid or cerebral schemes and codicils; without perhaps, just to welcome. 

Openness almost impossible if community ministers remain distracted or are already calibrated - thus unnecessarily rigid towards others.

They would then remain punctilious, more impatient than the pagan God they still have in their bodies and heads.

All of us, freely restored, have indeed been called by Name: in a special way - and to guide our brothers and sisters on fundamental options. As expert guides of the soul and intensity of relationship.

Not commanders and rulers without the possibility of reciprocation: but bread, support, nourishment, a shining sign of the Lord, a prod in favour of the lives of others.Church leaders must be very special points of reference and hinges of whimsical, regenerating communion - from which the persistence and tolerance of a superior power of reciprocity shines through.

The eye of the believer in Christ remains limpid and luminous because he finds ingenious Friends who introduce him to compare and mirror himself not with external and induced models (by opinions or intentions), but with the Word.

Conditioned by the bombardment of the 'external society' or by trivial vested interests, the same spiritual guide can on the contrary lose creative discernment.

Thus the old man reattaches himself, bound by short-lived hopes; so many petty and negligible trifles - finally he becomes "blind" again.

The kingdom of darkness unfortunately includes not only myopic, farsighted or astigmatic people, but especially those who see 'far' (as they say) but not the people before their eyes.

More quick-witted and organised than others, they take matters into their own hands.

For a long time, things in their company seem pleasant, but as they have no deep roots, they ultimately ruin the fate of the unwell.

They organise events or festivals, instead of upgrading from within, and sing the authentic song of a full, happy life for all.

Beyond the faults of sight, beware also of the 'measure': we are not called upon to become good-natured and impeccable gentlemen, nor are we called upon to become slightly more circumspect and 'concrete' renunciates.

All these are already old failures, which do not look the present in the face and do not open up the future.

We have received as a Gift the Mission to build the world in the Risen One, who unleashes power and divine sparkle: radically new heavens and a radically new earth, even in our searches.

Let alone dwell on the "straws".

In short, by grace, guidance, propulsive orientation and action, the genuine Action of vital Providence moves us away from the lordship of ancient superstructures ["beams" in the eye].

With such personal baggage, one can also become the companion of a humanity that is no longer alienated, but enabled to breathe beyond the usual fervoursome... that incite trifles.

In spite of our faults, guided and blessed by the great Master and his Word in the Spirit, it will be our desire for the fullness of life, broad and complete, that will not make us lose sight of our sacred Oneness in the world.

Beams and Straw, Mole and Fruit

The encyclical Fratelli Tutti invites us to a prospective gaze, which provokes decision and action: a new eye, filled with Hope.

It "speaks to us of a reality that is rooted in the depths of the human being, regardless of the concrete circumstances and historical conditioning in which he lives. It speaks to us of a thirst, of an aspiration, of a yearning for fullness, for a fulfilled life, of a measuring oneself against what is great, against what fills the heart and lifts the spirit towards great things, such as truth, goodness and beauty, justice and love. [...] Hope is bold, it knows how to look beyond personal comfort, the small securities and compensations that narrow the horizon, to open up to great ideals that make life more beautiful and dignified" (n.55; from a greeting to young people in Havana, September 2015).

In the assemblies of the first centuries, the baptised were said to be enlightened, people able to orient themselves, choose and become autonomous.

The Lord did not allow his own to boast of their role as guides in the lives of others, which they could easily undermine (v.39).

He therefore did not empower anyone to teach (cf. Greek text of the Gospels, passim) in or outside the community.

Apostles of all times are only to proclaim and remain disciples, i.e. pupils of the Spirit - not to be dictators and experts.

The way of God is Christ himself. It cannot be communicated by teachers: it is not something to be filled with empty heads and useless events, to be filled with plateful externals.

The context of today's passage abolishes judgement, in the ideal of a personal existence transformed into wealth and gift - which ridicules every tendency towards domination.

No one is master of the fate and personality of those who do not direct themselves, otherwise - even with the best of intentions - they all go astray (v.39).

Jesus himself did not command or direct, but educated and helped. The rabbis charged: He offered everything, living with His own (for a reciprocal identification, but with a wide net).

A transparent and creative attitude: this was the true and only rule of conduct for the apostles of all times - often unable to grasp their own great blindness (because they were still one-sided).

Then, of a plant it is not the size and appearance that counts, but the fruit (vv.43-45). All the more reason to re-emphasise that church leaders are not superior to others, nor are they repositories of absolute truths.

In fact, Jesus is incomparable: Master sui generis (v.40).

He does not have a classroom furnished with a desk and pews. And he still teaches on the road: there he introduces us to meet ourselves, our brothers and sisters, and the surrounding reality (in a process, on a journey).

He does not give quiet, compilatory or moralistic lectures: he amazes.

He does not reinterpret the quagmire of knowledge, customs and archaic dispositions - authentic beams (vv.41-42) poked into the free eye of the soul, which distort its gaze.

He proposes his Person and his Life. As well as his reproaches - but precisely those and not other (discounted) volatile as straws (vv.41-42).

For the Lord, good character is not a matter of character (submissive, as it has been understood for centuries): it is only in openness to the mission, which gradually expands everyone's life, and prospects.

In this way, Jesus did not give saccharine or pill-box lessons, nor did he propose models to follow; however, some have claimed to do so in his name. The result today is a fine mess.

The Lord's authentic teaching makes room, upsets the cathedrats, overturns normal expectations.

So it is precisely his 'experts' who risk acting as stragglers and blind guides. Unfortunately, they risk ruining the lives of others.

We see in these times how dangerous it is to lose the light of the Gospel.

After a first choice, it is precisely those who consider themselves elected who degrade the ecclesial atmosphere.

The sense of supremacy and haughtiness, as well as the "dollar and bullion" entourage, bring with them every vice.

This is while false teachers consider themselves friends of God and recipients of obvious recognition.

From the way they posture, they still seem to feel clearly superior not only to the people, but to the Master himself (v.40).

In order not to question themselves, they project their own unexpressed imbalances and condemn others - all those who do not want to silence the great questions of meaning - as 'enemies'.

They try by any means, even illicit ones, to impose their own convictions: ideas and ways of living that they first contest and do not even believe. A right that not even Jesus ever claimed.

Let us imagine the slavish "little monsters" (as Pope Francis says) who derive from these vain ones, evidently dreaming of inheriting their popularity, their wellbeing; comforts, servitude, trinkets, gold and palaces.

Even today, the Risen One brands them for what they are: "hypocrites" (v.42). In the Greek language it means thespians, people who act - of fine manners and bad habits.

Comedians deeply offended at having to fit in with others - and even feeling that 'they' are sent to call everyone to the wedding (Mt 22:8-9).

The constant demanding of the pretentious, fictional exclusivists has serious spiritual and pastoral implications.

Presumption, arrogance, and a sense of superiority shut out the perception of the inclinations and resources of believers and families - the engine of life's enthusiasm and the principle of incisiveness, exuberance, and pastoral turnover.

Jesus warns his own (who in words gladly call him 'Lord': v.46) against the boastfulness of acting as captains of the troop.

With the danger that while God puts forth gifts, his leaders will crush them one by one.

There is only one Master who guides and knows where to go; and only one person - perhaps inexperienced and thought to be blind, but who sees better than the super-achievers and the big names (super-Apostles with all the tail).

The calculating man calibrated by religion [doctrine-discipline customs] can easily sit still in his seats, with the fine screens behind which he imagines he is protecting himself, feeding himself and making judgments.

But from his bad recycled treasure he will pull out - just around the corner - the 'ugly and corrupt' for others too (vv.43-45; Greek text).

Instead, the man of Faith still feels a new Beauty within, who wants to express himself and remain first-hand - so he will never be an actor of others' parts, nor a director or protagonist of every turn.

Neither is he someone who - without self-respect or the Calling by Name - is content to submit his soul to fashionable or plagiarising agency actors, to whom he can snatch handouts or a 'mediocre draw'.

Worse than the ditches (v.39) into which one falls together.

Parallel to Mt:

Beams and straws: eliminating preconceptions

For a transparent coexistence

(Mt 7:1-5)

The Sermon on the Mount (Mt 5-7) lists catechesis on salient issues of life in the communities of Galilee and Syria - composed of Jewish converts to Christ.

There was no shortage of episodes of contempt (even mutual) turned on especially by veterans accustomed to put newcomers who presented themselves at the threshold of the churches under investigation - for their model of life far from the recognised norm, or even for trifles.

But we are not judges, we are family men. And of course, in the final analysis it is precisely malice that sharpens the eye for the slightest faults of others: generally, external straws and shortcomings.This is while the same cunningness glosses over our own enormities - the very heavy plank that separates us not only from God and everyone, but even from ourselves, approaching the selfish and arrogant self.

"Theatrics" (v.5) are those who think big of themselves and always have the mania to look around in order to convince themselves that they can excel - without taking an attitude of regard towards the enigma of life, where instead burdens can turn into progress.

Looking objectively at ourselves and our personal growth - often triggered precisely by deviations from stereotypes or nomenclature - can make us benevolent. It can convince us of respect and even due deference to the more that surrounds us and calls us.

Indeed, the legalism of plastered details leads to the neglect of the essential, in mutual love (cf. vv.3-5).

We know how hard it is to question ourselves, or to educate the very religious perfectionists to successive detachments from their accidental convictions, which have become as sclerotic as totems out of habit.

In short, by the 1870s, the awareness of the different family and serene relationship with God - and the new way of living his Law - was questioning believers and affecting their relationships with their brothers and sisters in the community.

After introducing both the new criteria of Greater Justice and the recovery of the principles of Creation, the evangelist suggests some essential hints for the internal quality of life of the fraternities.

The cultural background of the senior church members was fiercely legalistic. This background was not conducive to the freedom of mutual evaluations: living together needed to be more transparent.

Devout preconceptions seemed an insuperable boulder for the personalising life and mutual sharing according to the new logic of the Beatitudes [Mt 5:1-12: Self-portrait of Christ as an "open book" (with a spear)].

Cultural baggage tied to fulfilments, a sense of duty and hierarchy, an addictive lifestyle, and old beliefs (which struggled to be laid to rest) multiplied harsh judgements between generations and between varied cultural approaches.

To encourage communion, Mt wants to present a free and quiet Jesus - not a superman, nor an idol or model: on the contrary, a genuine Person; a Master not one-sided.

Indeed, he knew how to recover and wanted to enhance all individual sensitivities, to allow the expression of friendship and enrichment in every human reality.

Only his strong root in the relationship with the Father was to be a sacred example for each one, and an inviolable paragon for all, always.

This for a rich and global transparency, to be proposed to the disciples as well.

In this way, there was to be no adherence to particular beliefs, nor the repetition of the usual disciplines of perfection.

Nor were pious mass observances to be preferred, sometimes the first impediment to dialogue and the Exodus - in its various opulences.

Then life itself would providentially guide each one towards a specific testimony, which could itself create another opening (relevant to one's own character and vocation of soul).

In Palestine, the Lord had not shown Himself obsessive and one-sided, nor reduced to normal and verisimilar patterns - based on cultural codes, evaluative prudences, or moral and religious paradigms.

Trust in the Father and in the life to come gave the Master Jesus the certainty of being able to be totally open to situations and to each person - in whatever reality they found themselves disentangled.

A convivial openness to differences, so as not to block the gaps and the outcome of the Newness in the Spirit of the Beatitudes.

The unconditionality of Love always applies first and foremost to the disciple, the members of the same community, and the neighbour.

This is because we have been called to make our and everyone's existence exponential, not to dull it with preconceived notions and relative convictions.

We were created to love the exceptional truth of woman and man, not to extinguish uniqueness and make judgments on nonentities.

Let us accept Providence, ourselves and the other as we are: aware that there is a precious secret, a destiny of newness and a Mystery that surpasses us... behind every event, in each of our own intimate faces (sustained by the Father), or in the eccentric brother.

The ways of following that resonate deep in the heart are as varied as the people, the events, the rhythms commensurate with the soul, the ages.

They embrace the same Proposal - without losing the enduring Mystery or any connection in such multifacetedness.

Only here... Real World, Person, Nature and Eternity are allied.

"When the weaver raises one foot, the other lowers. When the movement ceases and one of the feet stops, the weaving stops. His hands throw the bobbin that passes from one to the other; but no hand can hope to hold it. Like the weaver's gestures, it is the union of opposites that weaves our lives' (Peul African Oral Tradition).

"We are absolutely lost if we lack this particular Individuality, the only thing we can truly call our own and whose loss is also a loss for the whole world. It is most precious, precisely because it is not universal' (Tagore).

"We must learn to abandon our defences and our need to control, and trust totally in the guidance of the spirit" (Sobonfu Somé).

"True morality consists not in following the beaten path, but in finding the true path for ourselves and following it without fear" (Gandhi).

Beams and straws: a paradoxical situation, where sometimes there is an excess of 'belief' - and yet Faith is lacking.

Dear Brothers and Sisters, 

The Lenten season offers us once again an opportunity to reflect upon the very heart of Christian life: charity. This is a favourable time to renew our journey of faith, both as individuals and as a community, with the help of the word of God and the sacraments. This journey is one marked by prayer and sharing, silence and fasting, in anticipation of the joy of Easter.

This year I would like to propose a few thoughts in the light of a brief biblical passage drawn from the Letter to the Hebrews:“ Let us be concerned for each other, to stir a response in love and good works”. These words are part of a passage in which the sacred author exhorts us to trust in Jesus Christ as the High Priest who has won us forgiveness and opened up a pathway to God. Embracing Christ bears fruit in a life structured by the three theological virtues: it means approaching the Lord “sincere in heart and filled with faith” (v. 22), keeping firm “in the hope we profess” (v. 23) and ever mindful of living a life of “love and good works” (v. 24) together with our brothers and sisters. The author states that to sustain this life shaped by the Gospel it is important to participate in the liturgy and community prayer, mindful of the eschatological goal of full communion in God (v. 25). Here I would like to reflect on verse 24, which offers a succinct, valuable and ever timely teaching on the three aspects of Christian life: concern for others, reciprocity and personal holiness.

1. “Let us be concerned for each other”: responsibility towards our brothers and sisters.

This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (Populorum Progressio, 66).

Concern for others entails desiring what is good for them from every point of view: physical, moral and spiritual. Contemporary culture seems to have lost the sense of good and evil, yet there is a real need to reaffirm that good does exist and will prevail, because God is “generous and acts generously” (Ps 119:68). The good is whatever gives, protects and promotes life, brotherhood and communion. Responsibility towards others thus means desiring and working for the good of others, in the hope that they too will become receptive to goodness and its demands. Concern for others means being aware of their needs. Sacred Scripture warns us of the danger that our hearts can become hardened by a sort of “spiritual anesthesia” which numbs us to the suffering of others. The Evangelist Luke relates two of Jesus’ parables by way of example. In the parable of the Good Samaritan, the priest and the Levite “pass by”, indifferent to the presence of the man stripped and beaten by the robbers (cf. Lk 10:30-32). In that of Dives and Lazarus, the rich man is heedless of the poverty of Lazarus, who is starving to death at his very door (cf. Lk 16:19). Both parables show examples of the opposite of “being concerned”, of looking upon others with love and compassion. What hinders this humane and loving gaze towards our brothers and sisters? Often it is the possession of material riches and a sense of sufficiency, but it can also be the tendency to put our own interests and problems above all else. We should never be incapable of “showing mercy” towards those who suffer. Our hearts should never be so wrapped up in our affairs and problems that they fail to hear the cry of the poor. Humbleness of heart and the personal experience of suffering can awaken within us a sense of compassion and empathy. “The upright understands the cause of the weak, the wicked has not the wit to understand it” (Prov 29:7). We can then understand the beatitude of “those who mourn” (Mt 5:5), those who in effect are capable of looking beyond themselves and feeling compassion for the suffering of others. Reaching out to others and opening our hearts to their needs can become an opportunity for salvation and blessedness. 

“Being concerned for each other” also entails being concerned for their spiritual well-being. Here I would like to mention an aspect of the Christian life, which I believe has been quite forgotten: fraternal correction in view of eternal salvation. Today, in general, we are very sensitive to the idea of charity and caring about the physical and material well-being of others, but almost completely silent about our spiritual responsibility towards our brothers and sisters. This was not the case in the early Church or in those communities that are truly mature in faith, those which are concerned not only for the physical health of their brothers and sisters, but also for their spiritual health and ultimate destiny. The Scriptures tell us: “Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still, teach the upright, he will gain yet more” (Prov 9:8ff). Christ himself commands us to admonish a brother who is committing a sin (cf. Mt 18:15). The verb used to express fraternal correction - elenchein – is the same used to indicate the prophetic mission of Christians to speak out against a generation indulging in evil (cf. Eph 5:11). The Church’s tradition has included “admonishing sinners” among the spiritual works of mercy. It is important to recover this dimension of Christian charity. We must not remain silent before evil. I am thinking of all those Christians who, out of human regard or purely personal convenience, adapt to the prevailing mentality, rather than warning their brothers and sisters against ways of thinking and acting that are contrary to the truth and that do not follow the path of goodness. Christian admonishment, for its part, is never motivated by a spirit of accusation or recrimination. It is always moved by love and mercy, and springs from genuine concern for the good of the other. As the Apostle Paul says: “If one of you is caught doing something wrong, those of you who are spiritual should set that person right in a spirit of gentleness; and watch yourselves that you are not put to the test in the same way” (Gal 6:1). In a world pervaded by individualism, it is essential to rediscover the importance of fraternal correction, so that together we may journey towards holiness. Scripture tells us that even “the upright falls seven times” (Prov 24:16); all of us are weak and imperfect (cf. 1 Jn 1:8). It is a great service, then, to help others and allow them to help us, so that we can be open to the whole truth about ourselves, improve our lives and walk more uprightly in the Lord’s ways. There will always be a need for a gaze which loves and admonishes, which knows and understands, which discerns and forgives (cf. Lk 22:61), as God has done and continues to do with each of us. 

2. “Being concerned for each other”: the gift of reciprocity.

This “custody” of others is in contrast to a mentality that, by reducing life exclusively to its earthly dimension, fails to see it in an eschatological perspective and accepts any moral choice in the name of personal freedom. A society like ours can become blind to physical sufferings and to the spiritual and moral demands of life. This must not be the case in the Christian community! The Apostle Paul encourages us to seek “the ways which lead to peace and the ways in which we can support one another” (Rom 14:19) for our neighbour’s good, “so that we support one another” (15:2), seeking not personal gain but rather “the advantage of everybody else, so that they may be saved” (1 Cor 10:33). This mutual correction and encouragement in a spirit of humility and charity must be part of the life of the Christian community. 

The Lord’s disciples, united with him through the Eucharist, live in a fellowship that binds them one to another as members of a single body. This means that the other is part of me, and that his or her life, his or her salvation, concern my own life and salvation. Here we touch upon a profound aspect of communion: our existence is related to that of others, for better or for worse. Both our sins and our acts of love have a social dimension. This reciprocity is seen in the Church, the mystical body of Christ: the community constantly does penance and asks for the forgiveness of the sins of its members, but also unfailingly rejoices in the examples of virtue and charity present in her midst. As Saint Paul says: “Each part should be equally concerned for all the others” (1 Cor 12:25), for we all form one body. Acts of charity towards our brothers and sisters – as expressed by almsgiving, a practice which, together with prayer and fasting, is typical of Lent – is rooted in this common belonging. Christians can also express their membership in the one body which is the Church through concrete concern for the poorest of the poor. Concern for one another likewise means acknowledging the good that the Lord is doing in others and giving thanks for the wonders of grace that Almighty God in his goodness continuously accomplishes in his children. When Christians perceive the Holy Spirit at work in others, they cannot but rejoice and give glory to the heavenly Father (cf. Mt 5:16). 

3. “To stir a response in love and good works”: walking together in holiness.

These words of the Letter to the Hebrews (10:24) urge us to reflect on the universal call to holiness, the continuing journey of the spiritual life as we aspire to the greater spiritual gifts and to an ever more sublime and fruitful charity (cf. 1 Cor 12:31-13:13). Being concerned for one another should spur us to an increasingly effective love which, “like the light of dawn, its brightness growing to the fullness of day” (Prov 4:18), makes us live each day as an anticipation of the eternal day awaiting us in God. The time granted us in this life is precious for discerning and performing good works in the love of God. In this way the Church herself continuously grows towards the full maturity of Christ (cf. Eph 4:13). Our exhortation to encourage one another to attain the fullness of love and good works is situated in this dynamic prospect of growth. 

Sadly, there is always the temptation to become lukewarm, to quench the Spirit, to refuse to invest the talents we have received, for our own good and for the good of others (cf. Mt 25:25ff.). All of us have received spiritual or material riches meant to be used for the fulfilment of God’s plan, for the good of the Church and for our personal salvation (cf. Lk 12:21b; 1 Tim 6:18). The spiritual masters remind us that in the life of faith those who do not advance inevitably regress. Dear brothers and sisters, let us accept the invitation, today as timely as ever, to aim for the “high standard of ordinary Christian living” (Novo Millennio Ineunte, 31). The wisdom of the Church in recognizing and proclaiming certain outstanding Christians as Blessed and as Saints is also meant to inspire others to imitate their virtues. Saint Paul exhorts us to “anticipate one another in showing honour” (Rom 12:10).

In a world which demands of Christians a renewed witness of love and fidelity to the Lord, may all of us feel the urgent need to anticipate one another in charity, service and good works (cf. Heb 6:10). This appeal is particularly pressing in this holy season of preparation for Easter. As I offer my prayerful good wishes for a blessed and fruitful Lenten period, I entrust all of you to the intercession of Mary Ever Virgin and cordially impart my Apostolic Blessing. 

From the Vatican, 3 November 2011

[Pope Benedict, Message for Lent 2012]

"O inconceivable and unfathomable Mercy of God,
Who can worthily adore you and sing your praises?
O greatest attribute of God Almighty,
You are the sweet hope of sinners"
(Diary, 951).

Dear Brothers and Sisters!

1. Today I repeat these simple and straightforward words of Saint Faustina, in order to join her and all of you in adoring the inconceivable and unfathomable mystery of God’s mercy. Like Saint Faustina, we wish to proclaim that apart from the mercy of God there is no other source of hope for mankind. We desire to repeat with faith: Jesus, I trust in you!

This proclamation, this confession of trust in the all-powerful love of God, is especially needed in our own time, when mankind is experiencing bewilderment in the face of many manifestations of evil. The invocation of God’s mercy needs to rise up from the depth of hearts filled with suffering, apprehension and uncertainty, and at the same time yearning for an infallible source of hope. That is why we have come here today, to this Shrine of Łagiewniki, in order to glimpse once more in Christ the face of the Father: "the Father of mercies and the God of all consolation" (2 Cor 1:3). With the eyes of our soul, we long to look into the eyes of the merciful Jesus, in order to find deep within his gaze the reflection of his inner life, as well as the light of grace which we have already received so often, and which God holds out to us anew each day and on the last day.

[Pope John Paul II, Kraków-Łagiewniki, 17 August 2002]

Here, said the Pope, they "come to a heap of prescriptions and for them this is salvation: they have lost the key to intelligence which, in this case, is the gratuitousness of salvation". In reality, "the law is a response to God's gratuitous love: it is He who has taken the initiative to save us, and because you have loved me so much, I try to go your way, the way you have shown me", in a word "I fulfil the law". But 'it is a response' because 'the law, always, is a response and when one forgets the gratuitousness of salvation one falls, one loses the key to the intelligence of salvation history'.

And, again, the Pontiff relaunched, those people "have lost the key to intelligence because they have lost the sense of God's closeness: for them God is the one who made the law" but "this is not the God of revelation". In reality "the God of revelation is God who began to walk with us from Abraham to Jesus Christ: God who walks with his people". Therefore, "when we lose this close relationship with the Lord, we fall into this obtuse mentality that believes in the self-sufficiency of salvation through the fulfilment of the law".

Here, then, is "the closeness of God", remarked Francis, referring to "such a beautiful passage, almost at the end of Deuteronomy, in chapter 31; when Moses finishes writing the law, he hands it over to the Levites, those who guarded the ark, and tells them 'take this book of the law and put it beside the ark, close to God, because I know your rebellion - he is speaking to the people - and the hardness of your neck'".

"Instead, close to the Lord," the Pope pointed out, "the law is a revelation of the Lord but it becomes detached, the law becomes autonomous and becomes dictatorial, when God's closeness is lacking.

[Pope Francis, St. Martha, in L'Osservatore Romano 19 October 2017]

The renunciation of pride - and the ‘nose’ without citizenship

(Mk 10:13-16)

«Because in the synodal process, our listening must take into account the sensus fidei, but it must not neglect all those “intuitions” found where we would least expect them, “freewheeling”, but no less important for that reason. The Holy Spirit in his freedom knows no boundaries or tests of admission. If the parish is to be a home to everyone in the neighbourhood, and not a kind of exclusive club, please, let’s keep the doors and windows open […] Don’t be disheartened; be prepared for surprises» (Pope Francis).

Jesus identifies with the weak (v.16). And in certain terms He even intends to propose them to veteran followers!

This is precisely to indicate the type of believer he dreams they will become (v.15): persons who recognize the desires of others as legitimate, and doesn’t make too many fuss if see themself diminished in social consideration.

Not infrequently church leaders felt expert and self-sufficient from the very beginning...

Conversely, they must be ready in Christ Jesus to be ‘born’ again and again, otherwise their eye will remain in a caricatured and blocked vision of the Kingdom.

The "little one", on the other hand, has not mental reserves - as well as fewer ballast: he throws himself in a genuine and enthusiastic way toward the exploits of the Faith’s adventure.

The Lord doesn’t refuse to «touch» directly (v.13) those who are considered impure, women, little ones or their mothers: a disgrace according to the ritual norms of the time.

Women and children - together with pagans - were considered unreliable and impure by nature, indeed contaminants.

The Master has no fear of transgressing the religious law, or of being assessed as infected himself!

Christ embraces, blesses, lays his hand on the small servants - as if to recognise and truly consecrate them: He mirrors himself in them as if were one of them.

It means that the disciples' concern must not be the 're-education' common to all the various more or less mystery 'creeds' of the time.

Indeed, the most eloquent sign of the Kingdom of God on earth is precisely the welcoming spirit of the marginalized: those who do not even know what it means to claim rights only for themselves.

Quality of Life in the Spirit is measured by the ability to recover the opposite sides in each believer who has the desire to walk towards his own completeness.

Thus, in the Community this dynamic of recovery increases and overtakes thanks to the ‘integration’ that becomes a fruitful conviviality of differences.

Welcoming, hosting the weak, distant, small and excluded is personal and common enrichment - an eloquent sign of the same life and divine character in us and in the Church.

Not a winning institution, but servant of humanity in need of everything.

And it’s precisely the ‘little’ ones in Christ who become teachers of adults.

This the angelic modesty and evangelical ‘littleness’ that makes us emancipated and immediately up to par; but above all Blessed, happy to be «minors» even ill-considered.

[Saturday 7th wk. in O.T.  March 1st, 2025]