Dear Brothers and Sisters, 

The liturgy today has us celebrate the Dedication of the Lateran Basilica, called the "mother and head of all the Churches of the Urbe and Orbe". Actually, this Basilica was the first to be built after the Edict of the Emperor Constantine who, in 313, conceded to Christians the freedom to practice their religion. The same Emperor gave Pope Miltiades the ancient estate of the Laterani family and had the Basilica, the Baptistery and the Patriarchate built for him, the latter being the Bishop of Rome's residence, where Popes resided until the Avignon era. The dedication of the Basilica was celebrated by Pope Silvester in about 324 and the temple was dedicated to the Most Holy Saviour; only after the 6th century were the names of Sts John the Baptist and John the Evangelist added, from which came its common name. This occasion initially only involved the city of Rome; then, from 1565 onwards, it extended to the entire Church of the Roman rite. Hence, honouring the holy building is meant as an expression of love and veneration for the Roman Church "which", as St Ignatius of Antioch affirms, "presides in charity" over the entire Catholic communion (cf. Epistula ad Romanos, 1, 1). 

The Word of God during this Solemnity recalls an essential truth: the stone temple is the symbol of the living Church, the Christian community, that the Apostles Peter and Paul had, in their Letters, already understood as a "spiritual building", constructed by God with the "living stones" that are the Christians, upon the one foundation that is Jesus Christ, who is in turn compared to the "cornerstone" cf. 1 Cor 3: 9-11, 16-17; 1 Pt 2: 4-8; Eph 2: 20-22). "Brethren,... you are God's building", St Paul writes, and he adds, "God's temple is holy, and you are that temple" (1 Cor 3: 9c, 17). The beauty and the harmony of churches, destined to render praise to God, invites us human beings too, though limited and sinful, to convert ourselves to form a "cosmos", a well-ordered construction, in close communion with Jesus, who is the true Holy of Holies. This reaches its culmination in the Eucharistic liturgy, in which the "ecclesia" that is, the community of baptized finds itself again united to listen to the Word of God and nourish itself on the Body and Blood of Christ. Gathered around this twofold table, the Church of living stones builds herself up in truth and in love and is moulded interiorly by the Holy Spirit, transforming herself into what she receives, conforming herself ever more to her Lord Jesus Christ. She herself, if she lives in sincere and fraternal unity, thus becomes a spiritual sacrifice pleasing to God. 

Dear friends, today's feast celebrates an ever current mystery: that God desires to build himself a spiritual temple in the world, a community that adores him in spirit and truth (cf. Jn 4: 23-24). But this occasion reminds us also of the importance of the concrete buildings in which the community gathers together to celebrate God's praises. Every community therefore has the duty to carefully guard their holy structures, which constitute a precious religious and historical patrimony. For this we invoke the intercession of Mary Most Holy, so that she might help us to become, like her, a "house of God", living temple of his love. 

[Pope Benedict, Angelus 9 November 2008]

1. "The temple of God is holy, and you are that temple" (I Cor 3: 17). We listen once again to these words of the apostle Paul in today's solemn liturgy of the Feast of the Dedication of the Lateran Basilica, Cathedral of Rome, Mother of all the churches. 

Every place set aside for divine worship is a sign of that spiritual temple, which is the Church, made up of living stones:  of the faithful united by the one faith, of the participation in the Sacraments and of the bond of charity. The Saints, in particular, are precious stones of that spiritual temple. 

Holiness, fruit of the unceasing work of God's Spirit, shines in the new Blesseds: Juan Nepomuceno Zegrí y Moreno, priest; Valentin Paquay, priest; Luigi Maria Monti, religious; Bonifacia Rodríguez Castro, virgin; Rosalie Rendu, virgin. 

2. The vision of the Sanctuary presented to us in today's liturgy by the prophet Ezechiel describes a stream that flows from the temple carrying life, vigour and hope: "Everything will live where the river goes" (Ez 47: 9). This image expresses God's infinite goodness and his design of salvation which scales the walls of the sacred enclosure and thus becomes the blessing of the entire earth. 

Juan Nepomuceno Zegrí y Moreno, an upright priest of deep Eucharistic piety, understood well how the proclamation of the Gospel needed to become a dynamic reality, able to transform the apostle's life. As a parish priest, he was committed to "visibly providing for all those who, suffering from abandonment, must drink from the bitter chalice and receive nourishment from the bread of tears" (19 June 1859). 

He developed his redemptive spirituality with this purpose, born from intimacy with Christ and directed towards charity for the neediest. He was inspired, through invocation to the Virgin of Mercy, Mother of the Redeemer, to found the Sisters of Charity of the Blessed Virgin Mary of Mercy, with the aim of making God's love ever-present where there was "just one suffering to heal, one misfortune to console, one single hope to instil in hearts". Today this Institute, following in the footsteps of its Founder, continues its dedication to witness and promote redemptive charity. 

3. Fr Valentin Paquay is truly a disciple of Christ and a priest according to the heart of God. As an apostle of mercy, he spent long hours in the confessional, with a special gift to place sinners anew on the right path, reminding men and women of the greatness of divine forgiveness. Placing the celebration of the Eucharistic mystery at the centre of his priestly life, he invited the faithful to come frequently to communion with the Bread of Life. 

Like many saints, at a young age Fr Valentin was entrusted to the protection of Our Lady, who was invoked under the title of Cause of our Joy in the Church where he grew up, in Tongres. Following his example, may you be able to serve your brothers and sisters to give them the joy of meeting Christ in truth! 

4. "I saw water flowing out from beneath the threshold of the temple... everything will live where the water goes" (Ez 47: 1, 9). The image of water, which brings everything back to life, illuminates well the life of Bl. Luigi Maria Monti, entirely dedicated to healing the physical and spiritual wounds of the sick and the orphaned. He loved to call them "Christ's poor ones", and he served them, enlivened by a living faith and sustained by intense and continual prayer. In his evangelical commitment, he was constantly inspired by the example of the Holy Virgin and placed the Congregation he founded under the sign of Mary Immaculate. 

How relevant is the message of this new Blessed! For his spiritual sons and for all believers, he is an example of faithfulness to God's call and to the proclamation of the Gospel of charity. He is a model of solidarity towards the needy and of affectionate entrustment to the Immaculate Virgin. 

5. The words of Jesus proclaimed in today's Gospel: "Stop turning my Father's house into a marketplace" (Jn 2: 16), question today's society, often tempted to turn everything into commodity and profit, putting aside values and dignity which do not have a price. Since the human person is the likeness and dwelling place of God, a purification is necessary, so as to protect the person beginning with his or her social condition or work. 

Bl. Bonifacia Rodríguez Castro was dedicated entirely to this activity; she herself was a worker who understood the risks of the social condition of her age. In the simple and protected life of the Holy Family of Nazareth, she discovered a model of the spirituality of work that gives the human person dignity and makes every activity, however little it may seem, an offering to God and a means of sanctification. 

This is the spirit that she wished to instil in working women, starting with the Josephine Association and then with the foundation of the Servants of St Joseph, who continue their work in the world with simplicity, joy and renunciation. 

6. In an era troubled by social conflicts, Rosalie Rendu joyfully became a servant to the poorest, restoring dignity to each one by means of material help, education and the teaching of the Christian mystery, inducing Frédéric Ozanam to place himself at the service of the poor. 

Her charity was inventive. Where did she draw the strength to carry out so many things? From her intense prayer life and the continuous praying of the Rosary, which she never abandoned. Her secret was simple: to see the face of Christ in every man and woman, as a true daughter of St Vincent de Paul and like another Sister of her epoch, St Catherine Labouré. Let us give thanks for the witness of charity that the Vincentian family gives unceasingly to the world! 

7. "He spoke of the temple of his body" (Jn 2: 21). These works evoke the mystery of the death and Resurrection of Christ. All of the Church's members must be conformed to Jesus crucified and risen. 

Mary, Mother of Christ and our Mother, is our strength and guide in this commitment. May the new Blesseds, whom we contemplate today in the glory of Heaven, intercede for us. May it also be granted to us all that we one day find ourselves in Paradise, to experience together the joy of everlasting life. Amen!

[Pope John Paul II, homily 9 November 2003]

Today the liturgy commemorates the Dedication of the Lateran Basilica, which is the Cathedral of Rome and which tradition defines as “mother of all Churches of the city and of the world”. The term “mother”, refers not as much to the sacred building of the Basilica, as to the work of the Holy Spirit who is made manifest in this building, bearing fruit through the ministry of the Bishop of Rome, and in all communities which abide in unity with the Church over which he presides.

Each time we celebrate the dedication of a church, an essential truth is recalled: the physical temple made of brick and mortar is a sign of the living Church serving in history, that is to say, of that “spiritual temple”, as the Apostle Peter says, in which Christ himself is the “living stone, rejected by men but in God’s sight chosen and precious” (1 Pt 2:4). In the Gospel from today’s liturgy, Jesus, speaking about the temple, reveals a shocking truth: that the Temple of God is not only a building made of brick and mortar, but is his Body, made of living stone. Through the power of Baptism, every Christian takes part in “God’s building” (1 Cor 3:9), indeed they become the Church of God. The spiritual structure, the Church community of mankind sanctified by the Blood of Christ and by Spirit of the Risen Lord, asks each one of us to be consistent with the gift of the faith and to undertake a journey of Christian witness. And we all know that in life it is not easy to maintain consistency between faith and testimony; but we must carry on and be coherent in our daily life. “This is a Christian!”, not so much in what he says, but in what he does, and the way in which he behaves. This coherence, which gives us life, is a grace of the Holy Spirit which we must ask for. The Church, at the beginning of her life and of her mission in the world, was but a community constituted to confess faith in Jesus Christ the Son of God and Redeemer of Man, a faith which operates through love. They go together! In today’s world too, the Church is called to be the community in the world which, rooted in Christ through Baptism, humbly and courageously professes faith in Him, witnessing to it in love.

The institutional elements, the structures and the pastoral entities must also be directed toward this goal, this essential goal of bearing witness to the faith in love. Love is the very expression of faith and also, faith is the explanation and the foundation of love. Today’s celebration invites us to meditate on the communion of all Churches, that is, of this Christian community. By analogy she spurs us to commit ourselves in order that humanity may overcome the confines of enmity and indifference, to build bridges of understanding and dialogue, to make of the entire world one family of people reconciled among themselves, in fraternal solidarity. The Church herself is a sign and preview of this new humanity, as she lives and, through her witness, spreads the Gospel, the message of hope and reconciliation for all mankind.

Let us invoke the intercession of the Most Holy Mary, that she may help us to become like her, the “House of God”, the living temple of his love.

[Pope Francis, Angelus 9 November 2014]

Mammon in the small and in the big

(Lk 16:9-15)

The opportunist who was taking advantage of the goods of the community (vv.1-8) knew how to make great speeches - perhaps instrumental - on the necessary solidarity, but he did not live concrete fraternity.

Here, then, is a catechesis of Lk on fidelity in the small and in the great: very topical teaching.

«He who is faithful in a minimal thing, is faithful even in a great thing, and he who is unjust in a minimal thing, is unjust even in a great thing» (Lk 16:10).

To give concrete support and to risk one’s life - putting one hand on one’s conscience and one in wallet - is unfortunately still tiring and rare.

Well, the fairest world is laborious, «craftsmanship» work (FT n.217).

In the evangelist’s intention, the particular story alluded to in the previous vv. was to serve to concretely form his small communities on the use of material goods.

Originally all the communities arose among the destitute. Little by little they began to appear even wealthy.

The entry of the rich - initially well seen - brought many problems over time, including internal management of collective resources.

The commons sometimes became the exclusive preserve of leaders who no longer seemed to have clear ideas about the social role of money.

Obviously, to introduce this model of sharing, the choice had to start from closely: one could not oppress sisters and brothers of faith, and preach justice to the world.

Emancipation begins in the small of one’s family, acquaintances and friends; in the change of internal and daily relationships.

The fact is that God and Mammon give opposite orders. One distorts the other.

Well, sooner or later even those motivated by excellent intentions can come to despise the Father, Communion, the ideals lived even in day-to-day events - and get attached to banal shortcuts.

The official religious leaders, all congregated in the defense of the lavish gains secured by the ancient world (world supported with drawn sword) were indeed honouring the Eternal in the signs, but... they yielded to temptation.

Now devoid of both basic and detailed choices, the directors laughed behind Jesus' back, scheming secretly and in concert. Still today, unfortunately, treating Him as a naive dreamer  (vv.14-15).

Yet the Master continues to educate us, so that we too may enter into his new «proactive» economy [as the bishops of South Africa, and the recent social encyclical, would perhaps define it].

Economy of gratuitousness that doesn’t impoverish - rather, it’s for a greatest «wealth as possible» that extinguishes the «desire to dominate», but makes stand «together as human beings» (FT n.229).

Here the small one becomes relevant. The challenge is open.

To internalize and live the message:

Are you generically supportive or? fraternal in conquibus?

Have you experienced the gift that does not impoverish but enriches?

[Saturday 31st wk. in O.T.  November 8, 2025]

Honest administrators – at various levels – and our everyone’s Home

(Lk 16:9-15)

'Ultimately,' says Jesus, 'you must decide: "You cannot serve both God and mammon" (Lk 16:13). Mammon is a term of Phoenician origin that evokes economic security and success in business; we could say that wealth is the idol to which everything is sacrificed in order to achieve material success, and thus this economic success becomes a person's true god. A fundamental decision is therefore necessary" [Pope Benedict, homily in Velletri, 23 September 2007].

"Whoever is faithful in a very little thing is faithful also in much; and whoever is unjust in a very little thing is unjust also in much" (Lk 16:10).

The church leader who was "caught" taking advantage of the community's assets (vv. 1-8) knew how to make grand speeches - perhaps instrumental ones - about the need for solidarity, but he did not live out concrete fraternity.

Here, then, is a catechesis from Luke on faithfulness in small and great things: a very timely teaching. Even today, in fact, there is no shortage of leaders who make grand proclamations... which are widely heard, but only to give themselves an air of importance.

Providing concrete help and risking one's life - putting one hand on one's conscience and the other in one's wallet - remains, unfortunately, a difficult and rare thing.

Many find nothing better than to turn their heads away and dodge the issue, delegating blame and responsibility to 'the system', to the current crisis, etc. - not without concrete reasons or grounds.

Instead, as Pope Francis' social encyclical emphasises, a more just world is a 'laborious, artisanal' work (FT n.217).

'And I say to you, make friends for yourselves with the unrighteous mammon, so that when it fails, they may receive you into the eternal tents.

Whoever is faithful in a very little thing is faithful also in much; and whoever is unrighteous in a very little thing is unrighteous also in much.

If then you have not been faithful with the unjust mammon, who will entrust you with the true [wealth]?

And if you have not been faithful with the [wealth] of others, who will give you your own?" (Lk 16:9-12).

In the evangelist's intention, the particular story alluded to in the preceding verses was intended to serve as a concrete example for his small communities on the use of material goods.

After a mistake that even leaders can make, even unrighteous wealth can be put to good use for the benefit of all - to create on earth that climate of serene vitality that is indestructible, which is a trait and attribute of the divine condition.

In the authentic Church, the poor—oppressed, degraded, impoverished and made destitute by a competitive society—find esteem, hope and a will to live, with the simple help of brothers and sisters who are equally needy.

In fact, all communities originally arose among the destitute. Little by little, the wealthy also began to appear.

It seemed like a great opening to God's future; instead, as time passed, there was a growing insensitivity and closed-heartedness among the new wealthy classes and in the churches.

The entry of the rich – initially well regarded – brought many problems over time, including the internal management of collective resources.

Common goods sometimes became the exclusive preserve of leaders who seemed to no longer have clear ideas about the social role of money.

The early Christians understood that faith in the resurrection is incompatible with attachment to the ephemeral. But it was a risky condition.

In this regard, the indirect testimony of Lucian of Samosata (125-192), author of satires against superstition and credulity, which also included Christianity, is significant.

In light-hearted language, he describes in 'The Death of Peregrine' [De morte Peregrini, 13] the impact that faith had on the lives of Christians of his time, and with unconventional firmness:

'Their first lawgiver persuades them that they are all brothers to one another, and as they convert, renouncing the Greek gods, they worship that wise crucified man and live according to his laws. For this reason, they despise all possessions equally and believe them to be common, and they do not care for them when they have them. Therefore, if a shrewd impostor arose among them who knew how to manipulate them, he would immediately become rich, mocking these gullible and foolish people."

The liberation from the idols of private property that Jesus proposed stimulated even the most agile and established souls to appreciate the transformation of property in relation to the lives and possibilities of others.

Obviously, in order to introduce this model of sharing and encounter the outside world, the choice had to start close to home: one could not oppress sisters and brothers of faith and preach justice to the world.

Emancipation begins in the small sphere of one's own family, acquaintances and friends; in the small change of internal and daily relationships.

The fact is that God and money give opposite orders. One distracts the other.

So sooner or later, even those motivated by good intentions can come to despise the Father, the Communion, the ideals lived even in summary - and become attached to trivial shortcuts.

The official religious leaders, all united in defending the lavish earnings secured by the ancient world - which they (greedily) upheld with drawn swords - honoured the Eternal One in signs, but... gave in to temptation.

Now deprived of both fundamental and detailed choices, the leaders laughed behind Jesus' back, plotting secretly and in concert. Even today, unfortunately, they treat him as a naive dreamer (vv. 14-15).

Yet the Master continues to shout himself hoarse, so that we too may enter into his new 'proactive' economy [as the bishops of South Africa and the recent social encyclical might define it].

An economy of gratuitousness that does not impoverish - for the 'greatest possible wealth' that extinguishes the 'desire to dominate' but makes us 'be together as human beings' (FT n.229).

Here the small becomes significant. The challenge is open.

To internalise and live the message:

Are you generically supportive or... fraternal in conquibus?

Have you experienced the gift that does not impoverish but enriches?

In the ecclesial sphere, have you felt deprived or, on the contrary, humanised?

The Evangelist follows the parable of the dishonest steward with a short series of sayings and recommendations on the relationship we must have with money and the goods of this earth. These short sentences are an invitation to a choice that presupposes a radical decision, a constant inner tension. Life is truly always a choice: between honesty and dishonesty, between fidelity and infidelity, between selfishness and altruism, between good and evil. The conclusion of this Gospel passage is incisive and peremptory: "No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other". Ultimately, Jesus says, "You cannot serve God and mammon" (Lk 16: 13). Mammon is a term of Phoenician origin that calls to mind economic security and success in business; we might say that riches are shown as the idol to which everything is sacrificed in order to attain one's own material success; hence, this economic success becomes a person's true god. As a result, it is necessary to make a fundamental decision between God and mammon, it is necessary to choose between the logic of profit as the ultimate criterion for our action, and the logic of sharing and solidarity. If the logic of profit prevails, it widens the gap between the poor and the rich, as well as increasing the ruinous exploitation of the planet. On the other hand, when the logic of sharing and solidarity prevails, it is possible to correct the course and direct it to a fair development for the common good of all. Basically, it is a matter of choosing between selfishness and love, between justice and dishonesty and ultimately, between God and Satan. If loving Christ and one's brethren is not to be considered as something incidental and superficial but, rather, the true and ultimate purpose of our whole existence, it will be necessary to know how to make basic choices, to be prepared to make radical renouncements, if necessary even to the point of martyrdom. Today, as yesterday, Christian life demands the courage to go against the tide, to love like Jesus, who even went so far as to sacrifice himself on the Cross. 

We could then say, paraphrasing one of St Augustine's thoughts, that through earthly riches we must procure for ourselves those true and eternal riches: indeed, if people exist who are prepared to resort to every type of dishonesty to assure themselves an always unpredictable material well-being, how much more concerned we Christians must be to provide for our eternal happiness with the goods of this earth (cf. Discourses, 359, 10). Now, the only way of bringing our personal talents and abilities and the riches we possess to fruition for eternity is to share them with our brethren, thereby showing that we are good stewards of what God entrusts to us. Jesus said: "He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much" (Lk 16: 10).

[Pope Benedict, homily in Velletri, 23 September 2007]

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

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

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

This, Francis emphasised, is how 'real change is made in the Church, with people who know how to fight in small and large ways'. In this regard, the Pope addressed the 'tension' that is sometimes felt 'between small and large ways', whereby some say: ' No, I don't do these small things, I was born for great things." You are wrong," and, on the contrary, those who say: "Ah, I can't do great things, I do small things." You are a coward." The small and the great, on the other hand, "go together" and "a Christian must have this charism, of the small and the great." As we read, he recalled, "on the tomb of a great saint" where it is written: "Do not be afraid to do great things and at the same time take small things into account."
[Pope Francis, St. Martha's, 10 May 2019, in L'Osservatore Romano]

Christian shrewdness: sense of duty and of the fair 'Master'

(Lk 16:1-8)

In «The death of Peregrinus» [De morte Peregrini, 13] the irreverent Lucian of Samosata, polemist of second century - expresses himself as follows towards Christians:

«Their first Legislator persuades them that they are all brothers among themselves, and, as they convert, denying the Greek Gods, they adore that “wise” Crucifix, and live according to his laws. For wich they despise all goods equally and believe them as common and do not care when they have them. Therefore if among them arose a shrewd impostor who knew how to handle them well, immediately he would become rich, mocking these gullible and silly people».

Even more so than private individuals, ecclesial society manages goods for itself that are common, sacred and not exclusive.

But a responsible, community leader [cf. v.14], is accused of taking advantage of his position as administrator of the goods of God and the church.

The Torah, the specific regulations and all the official customs of the ancient East prohibited asking for interest on supplies (or loans) of foodstuffs.

However, under the counter the landowners relied on blackmail. Withholding undue and lavish compensation, on transactions.

Then the "opportunist" puts the right evaluation into play: he recalculates and aligns accountings - renouncing the illicit income he had hoped to enjoy firsthand.

Although used to going head-on in society, the old man finally chooses not to continue stubbornly in scaming of the percentages in addition, which were not due to him.

He seizes the opportunity that presents itself on his way. This is the point that Lk emphasizes. And he promptly decides not to continue to corrupt himself and others: valid option.

He’s therefore praised (v.8) because he realizes another possibility. And he does it with fair ‘cunning’, this time not random.

Spiritual Way has a raw crossroads: to ask oneself whether to start again in the style of accumulation-and-withhold, or to focus on the quality of relationships.

Excellent work of the Faith in ecclesial experience - and threshold of joy - is to transform resources into Life and Relationship.

In short, a spiritualism of sentimental character is not enough. We must heal the budgets and avoid the internal business groups [cf. v.14].

Justice and the universal destination of goods are not mere additions, the meaning of which can be blurred.

Once the truth has been restored, here is a beautiful method to «purify» even the unfair wealth: to use it for the recipients.

Despite mistakes that can be made - we may always impose on ourself a decisive turn.

In short, the fullness of the God’s Kingdom is realized through Encounter, and goods make sense as a possibility of human development (vv.9-13).

Therefore, spiritual guides must be the first witnesses of this social, humanizing and divine function.

They are called upon to dispose of common resources in a way that’s neither cheerful nor carefree, but with a strong sense of responsibility - without any shadow.

[Friday 31st wk. in O.T.  November 7, 2025]