2. Today's meeting takes place in the time and spirit of the Great Jubilee, which the universal Church is observing with great fervour. This is an extraordinary year of grace, in which the Christian community is having a deeper experience of God's goodness revealed in the Incarnation of the Son and gratefully proclaimed by the Church to all nations. The words of the Apostle echo in our minds:  "Behold, now is the acceptable time; behold, now is the day of salvation" (2 Cor 6: 2b).

The celebration of the Great Jubilee appears, therefore, as a very timely occasion for reflecting on the mercy which God the Father, through the Holy Spirit, has offered in Christ to all humanity. The Great Jubilee is the "message of salvation", which should ring out in every corner of the world, so that whoever hears it may become, in turn, a witness to it and make it a means of salvation for every person. We are all called to open our eyes to the needs of the many sheep without a shepherd (cf. Mk 6: 34), in order to serve them by making known to them the Lord's name so that they may confess him and share in salvation (cf. Rom 10: 9)

3. In particular I would like to recall here all the men and women who, by dedicating themselves "ad vitam" to the mission "ad gentes", have made this work the raison d'être of their lives. They are an incomparable example of devotion to the cause of spreading the Gospel. I thank and cordially bless everyone who, in ways as discreet as they are effective, is involved in the work of promoting missionary awareness and cooperation. There are many of them. Numerous lay people join the priests and consecrated persons, individually or as a family, in the desire to give several years or even their whole life to the mission. They often proclaim the Good News and express their faith in hostile or indifferent surroundings. Dear brothers and sisters, please convey to them my gratitude and encouragement to persevere generously in their zealous missionary commitment. God, who never lets himself be outdone in generosity, will reward them.

The recent commemoration of the Witnesses to the Faith in the 20th Century, celebrated last Sunday at the Colosseum, reminds us that the supreme test of mission is often the gift of one's life to the point of death. "Throughout Christian history, "martyrs', that is, witnesses, have always been numerous and indispensable to the spread of the Gospel. In our own age, there are many:  Bishops, priests, men and women religious, lay people - often unknown heroes who give their lives to bear witness to the faith. They are par excellence the heralds and witnesses of the faith" (Encyclical Letter Redemptoris missio, n. 45).

As we thank God for our brothers and sisters in faith, we pray that their missionary work in the Church will always be inspired by great generosity.

[Pope John Paul II, address to the assembly of the Pontifical Missionary Works 11 May 2000]

Renewal requires conversion, it requires living the mission as a permanent opportunity to proclaim Christ, to make Him encounter us by witnessing and making others participate in our personal encounter with Him. It is my hope that your spiritual and material assistance to the Churches will make them ever more founded on the Gospel and on the baptismal involvement of all the faithful, lay and clerics, in the Church's one mission: to make God's love close to every person, especially those most in need of his mercy. The Extraordinary Month of Prayer and Reflection on the Mission as First Evangelisation will serve this renewal of the Church's faith, so that at its heart always lies and works the Easter of Jesus Christ, the only Saviour, Lord and Bridegroom of His Church.

May the preparation of this extraordinary time dedicated to the first proclamation of the Gospel help us to be more and more the Church in mission, according to the words of Blessed Paul VI, in his Apostolic Exhortation Evangelii nuntiandi, magna carta of the post-conciliar missionary commitment. Pope Montini wrote: "Evangelising, the Church begins by evangelising itself. A community of believers, a community of lived and shared hope, a community of fraternal love, she needs to listen continually to what she must believe, the reasons for her hope, the new commandment of love. As the people of God immersed in the world, and often tempted by idols, it always needs to hear the great works of God proclaimed (cf. Acts 2:11; 1 Pet 2:9), which have converted it to the Lord, and to be summoned and reunited again by Him. This means, in a word, that it always needs to be evangelised if it is to retain the freshness, the impetus and the strength to proclaim the Gospel" (n. 15).

[Pope Francis, address to the assembly of the Pontifical Missionary Works 3 June 2017]

The Lord wants new people, who Listen

[Lk 8:19-21]

In the life of those who are challenged by the relationship of Faith, to become blood relatives of the Father (according to the Spirit) is fundamental Perceive [in profound sense of Listening - not so much materially ‘seeing’].

It is not worth the «staying outside», or wanting to ‘speak’ directly, to ‘convince’ the Lord (vv.19-21).

It is necessary to intuit and grasp: a path to encounter one’s own intimate layers of being, the truth of inclinations, and of life.

It is decisive to welcome a satiating Word, which becomes language and culture, which has creative power: given to the ears and discovered inside. Captured in personal history and reality, and transmitted again.

To depart from this founding Core and Eros means detaching from oneself, dispersing oneself in rivulets that do not belong to us, failing into the void [’emptiness’ not understood as a deep energetic state, which prepares new developments].

Paradoxically, both our Freedom and the Salvation of the world are the result of an Obedience - but not external, or others.

It is rather tuning in to the part of the Logos within us that is blooming; really "perfect". No conditioning model.

No a priori correction, nor forcing according to prejudice: rather, an eternal Metamorphosis - accompanied by the Verbum Domini, which mysteriously guides Exodus into Exodus.

No culturally configured expectation would lead to full communion with the great divine spark and fullness in each and every one.

Realisation of the Kingdom and every day - even outside of time.

Getting to know Christ intimately requires more than simply looking at him and being moved by sympathy, cultural ties, or religious emotion.

It is the Listening that connects and establishes intimate constraints which do not extinguish - a friendship of engaging harmony with the Master.

Around Jesus the Word of God creates a new Family, with bonds of spiritual kinship closer than what the clan attachment offered.

The Lord wants other people, born precisely from Perception-forebonding.

The union is no longer reserved and exclusive; it becomes accessible to anyone and in any condition - even if he/her were "blind" outside, unable to see what is at hand.

Each one is Church, the Father's House, and thus can realize God's Dream of living with men and walking beside them.

He dwells among us and in us. In his Word, without more ‘distances’.

In this way, all our actions must aim for this purpose: to form the Temple of God, his lineage, the Body of the living Christ.

To achieve this complete goal, essential means is to host the Vocation that transforms us, a much more permanent, sensitive and energetic foundation of any feeling, connection, or emotion.

Indispensable is not an (initial) experience of enthusiasm, but the custody of the Call that interprets life and becomes mentality, dynamism inside that leads [and flows into suburban paths].

There is yet other Temple to be built.

[Tuesday 25th wk. in O.T.  September 22, 2026]

The Lord wants new people, who Listen

(Lk 8:19-21)

In the life of one who is challenged by the relationship of Faith, in order to become consanguineous with the Father according to the Spirit, it is essential to Perceive [in the profound sense of Listening - not so much to 'see' directly].

Nor is it worth 'standing outside', or wanting to 'speak' directly, to 'convince' the Lord (vv.19-21).

It is necessary to intuit and grasp: a path to encounter one's own deep layers of being, the truth of inclinations, and of life (vv.20-21).

It is decisive to welcome a satiating Word, which becomes language and culture, which has creative power: given to the ears and discovered within. Captured in personal history and reality, and transmitted again.

To turn away from such a founding Word and Eros is to detach oneself from oneself, to disperse into rivulets that do not belong to us, to plunge into emptiness ['emptiness' not understood as a deep energetic state, which prepares new developments].

Paradoxically, both our Freedom and the Salvation of the world are the result of Obedience - but not external, or others'.

Rather, it is tuning in to the part of the Logos within us that is blossoming; truly 'perfect'. No conditioning models.

No a priori correction, no forcing according to prejudice: rather, an eternal Metamorphosis - accompanied by the Word, mysteriously leading from Exodus to Exodus.

No culturally configured expectation would lead to full communion with the great divine spark and fullness in each and all.

Realisation of the Kingdom and every day - even outside of time.

To know Christ up close, it is not enough to look at him and get caught up in sympathy or religious emotion.

It is the Listening that connects and establishes intimate bonds, which are not extinguished - of engaging attunement with the Master.

Around Jesus, the Word of God creates a new family, with bonds of spiritual kinship closer than what the clan bond offered.

The Lord wants other people, born precisely from Perception-presence.

The union is no longer reserved and exclusive; it becomes accessible to anyone and in whatever condition they find themselves - even if they are outwardly "blind", unable to see what is at hand.

Everyone is Church, the Father's House, and thus can realise God's Dream of dwelling with men and walking beside them.

He dwells among us and in us. In his Word, with no more 'distance'.

In this way, all our actions must tend towards this goal: to form the Temple of God, his household, the Body of the living Christ.

To reach this accomplished goal, an essential means is to host the Vocation that transforms us, a much deeper foundation than any bond or emotion.

Indispensable is not an (initial) experience of enthusiasm, but rather the hosting of the Call that interprets life and becomes mentality, dynamism within that guides and flows into peripheral paths.

In ancient Israel, the basis of social coexistence was the large family. Clans and communities were a guarantee of protection of both particular hearths and people.

That bond of real solidarity ensured possession of the land - which gave a sense of freedom - and was the vehicle of cultural transmission, of the way of feeling as a people, and of spirituality itself.

Defending the coexistence that guaranteed global identity was the same as defending the First Covenant.

But in Palestine at the time of Jesus, the life of the clan and the life of the community - broader - were declining.

Excessive taxes to be paid to collaborating governments and the Temple, the inevitable rise of the classes who had to sell themselves as slaves for debt, perhaps the more individualistic mentality of the Hellenistic world, imperial threats, and the obligation to welcome, forage, and harbour Roman troops [who often took advantage of even the weakest members of the clan], accentuated the problems of survival.

In addition to this, the severity of purity regulations was a further factor of marginalisation, alongside the growing idea - typical of religions - that there was a link between a heavenly curse and a condition of misery.

The material and protective concerns of the individual family accentuated the detachment from collective moments.

Jesus wanted to widen the narrow limits of the small brotherhood of the hearth again, and extend them to the great household of the Kingdom of God.

A comparison with the parallel passages of the episode shows that Jesus had problems with his natural relatives.

They tended to reabsorb him within the parameters of tradition, for fear of retaliation and because they considered him extremist (perhaps unbalanced).

The Risen One broadens the idea of family and challenges the constraints that distance us from our identity-character, and mission-whether it is the impediments placed by his own, by Peter, by the disciples, by powerful people, or leaders of the official religion.As mentioned above, at a time of political subjugation and rigid legalistic religious ideology, the core values of clan and community were weakening due to the situation of social and economic collapse.

The situation of extrinsic control - social and conscience slavery - prevented people from uniting and sharing, forcing them to confine themselves to individual, exclusive dynastic problems.

[Situation of Jesus' time, and yet not entirely foreign to us, even from the point of view of certain 'charisms' configured in too much detail, and the realities already established on the ground].

For the new Kingdom to manifest itself, it was necessary for the idea of coexistence to go beyond the narrow limits of the individual and the tiny household - also from a cultural point of view.

There was a need for a stimulus that opened up community life - understood according to the spirit of the Beatitudes, for a conviviality of differences; even in real, even raw cohabitation.

Even today in the time of global crisis, the goal is an existence no longer disfigured by retreats, nor undermined by immediate needs, disembodied fantasies, or ingrained patterns.

The need arises urgently for a new idea of the universal family, one that goes beyond the fate of habitual micro-relationships [i.e. the group, the movement or even the denomination].

The world we are preparing will no longer make free participation, indulgent and concrete exchange, and overtaking domestication so difficult.

A new idea of universal kinship, fostering exchange and overcoming.

There is another Temple to build.

To internalise and live the message:

Do your family and your church group favour the enlightened listening to the Gospel and 'doing the Word', or do they only give you ready-made and packaged pills?

Do they help you or do they close you off from openness to the confrontation of ideas, to the realisation of yourself, of those far away, and to the abundance of resources in being, yours or those of others?

16. It is providential that the Second Synod for Africa took place soon after the one dedicated to the word of God in the life and mission of the Church. That Synod recalled the pressing duty of each disciple to understand Christ who calls us by his word. Through this word, we, the faithful, learn to listen to Christ and to let ourselves be guided by the Holy Spirit, who reveals to us the meaning of all things (cf. Jn 16:13). In fact, the “reading and meditation of the word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace”.[19] As that Synod reminded us, “to become his brothers and his sisters, one must be like ‘those who hear the word of God and put it into practice’ (Lk 8:21). Authentic hearing is obeying and acting. It means making justice and love blossom in life. It is offering, in life and in society, a witness like the call of the prophets, which continuously united the word of God and life, faith and rectitude, worship and social commitment.”[20] Listening to and meditating upon the word of God means letting it penetrate and shape our lives so as to reconcile us with God, allowing God to lead us towards reconciliation with our neighbour: a necessary path for building a community of individuals and peoples. On our faces and in our lives, may the word of God truly take flesh!

[Pope Benedict, Africae munus]

The Church has consistently recognised Mary as holy and immune from any sin or moral imperfection. The Council of Trent expresses this conviction by stating that no one "can avoid, in his whole life, every sin, even venial, except by virtue of a special privilege, as the Church holds with regard to the Blessed Virgin" (DS 1573). The possibility of sin does not even spare the Christian transformed and renewed by grace. This in fact does not preserve from all sin for life, unless, as the Tridentine Council states, a special privilege ensures such immunity from sin. This is what happened in Mary.

The Tridentine Council did not wish to define this privilege, it did, however, state that the Church strongly affirms it: 'Tenet', that is, it firmly believes it. This is a choice that, far from relegating this truth among pious beliefs or devotional opinions, confirms its character as solid doctrine, well present in the faith of the People of God. Moreover, this conviction is based on the grace attributed to Mary by the angel at the Annunciation. Calling her "full of grace", kecharitoméne, the angel recognises in her the woman endowed with a permanent perfection and fullness of holiness, without a shadow of guilt, or moral or spiritual imperfection.

Some early Church Fathers, not yet convinced of her perfect holiness, attributed moral imperfections or defects to Mary. Some recent authors have also adopted this position. But the Gospel texts cited to justify these views in no way allow the attribution of a sin, or even a moral imperfection, to the Mother of the Redeemer.

Jesus' reply to his mother at the age of 12: "Why did you seek me? Did you not know that I must be about my Father's business?" (Lk 2:49), has sometimes been interpreted as a veiled rebuke. Instead, a careful reading of the episode makes it clear that Jesus did not rebuke his mother and Joseph for looking for him, since they were responsible for watching over him.

Meeting Jesus after a painful search, Mary merely asks him the "why" of his behaviour: "Son, why have you done this to us?" (Lk 2:48). And Jesus answers with another "why", refraining from any reproach and referring to the mystery of his own divine filiation.

Not even the words spoken at Cana: "What have I to do with you, O woman? My hour has not yet come' (John 2:4), can be interpreted as a reproach. Faced with the probable discomfort that the lack of wine would have caused the couple, Mary turned to Jesus with simplicity, entrusting him with the problem. Jesus, although aware that he is the Messiah bound to obey only the Father's will, accedes to his Mother's implicit request. Above all, he responds to the Virgin's faith and thus begins the miracles, manifesting his glory.

Some have then interpreted in a negative sense the declaration made by Jesus when, at the beginning of his public life, Mary and relatives ask to see him. Referring to Jesus' reply to those who told him: "Your mother and your brothers are outside and wish to see you", the evangelist Luke offers us the key to understanding the story, which must be understood starting from Mary's intimate dispositions, quite different from those of the "brothers" (cf. Jn 7:5 ). Jesus replied: "My mother and my brothers are those who hear the Word of God and put it into practice" ( Lk 8, 21 ). In the story of the Annunciation, Luke showed how Mary was the model of listening to the Word of God and of generous docility. Interpreted from this perspective, the episode offers a great eulogy of Mary, who fulfilled the divine plan perfectly in her own life. Jesus' words, while opposing the brothers' attempt, extol Mary's faithfulness to God's will and the greatness of her motherhood, which she experienced not only physically but also spiritually.

In weaving this indirect praise, Jesus uses a particular method: he highlights the nobility of Mary's behaviour, in the light of more general statements, and better shows the Virgin's solidarity and closeness to humanity on the difficult path to holiness.

Lastly, the words: "Blessed rather are those who hear the word of God and keep it!" ( Lk 11, 28 ), pronounced by Jesus in response to the woman who declared his Mother blessed, far from casting doubt on Mary's personal perfection, emphasise her faithful fulfilment of the Word of God: this is how the Church has understood them, inserting this expression in the liturgical celebrations in honour of Mary.The Gospel text, in fact, suggests that with this statement Jesus wished to reveal precisely in intimate union with God, and in perfect adherence to the divine Word, the highest motive for his Mother's beatitude.

The special privilege granted by God to the 'all holy one' leads us to admire the wonders worked by grace in her life. It also reminds us that Mary was always and wholly the Lord's, and that no imperfection broke the perfect harmony between her and God.

Her earthly life, therefore, is characterised by the constant and sublime development of faith, hope and charity. For this reason, Mary is for believers the luminous sign of divine mercy and the sure guide to the lofty heights of evangelical perfection and holiness.

[Pope John Paul II, General Audience 19 June 1996]

The Word of God is not "a comic book" to be read, but a teaching to be listened to with the heart and put into practice in daily life. A commitment accessible to all, because although "we have made it a little difficult", the Christian life is "simple, simple": in fact, "listening to the word of God and putting it into practice" are the only two "conditions" set by Jesus for those who want to follow him.

This is in synthesis, for Pope Francis, the meaning of the readings proposed by the liturgy [...]. Celebrating Mass at Santa Marta, the Pontiff dwelt in particular on the Gospel passage [...] which tells of Jesus' mother and brothers who are unable "to approach him because of the crowd". Starting from the observation that he spent most of his time 'on the road, with the people', the bishop of Rome noted how among the many who followed him there were people who felt 'in him a new authority, a new way of speaking', they felt 'the power of salvation' he offered. "It was the Holy Spirit," he commented, "who touched their hearts because of this".

But, the Pope noted, mixed in among the crowd were also people who followed Jesus with ulterior motives. Some 'out of convenience', others perhaps out of a 'desire to be more good'. A bit 'like us', he said, bringing the speech up to date, who 'many times we go to Jesus because we need something and then we forget him there, alone'. A story that repeats itself, since even then Jesus sometimes rebuked those who followed him. This is what happens, for example, after the multiplication of the loaves, when he says to the people: 'You come to me not to hear the word of God, but because the other day I gave you something to eat'; or with the ten lepers, of whom only one returned to thank him, while 'the other nine were happy with their health and forgot about Jesus'.

Despite everything, the Pope said, "Jesus continued to speak to the people" and to love them, to the point of calling "that immense crowd 'my mother and my brothers'". Jesus' family members are therefore "those who listen to the word of God" and "put it into practice". This,' he noted, 'is the Christian life: nothing more. Simple, uncomplicated. Perhaps we have made it a little difficult, with so many explanations that no one understands, but the Christian life is like this: listening to the word of God and practising it. That is why we prayed in the psalm: 'Guide me Lord on the path of your commands', of your word, of your commandments, to practise'.

Hence the invitation to "listen to the word, truly, in the Bible, in the Gospel", meditating on the Scriptures in order to put their contents into practice in daily life. But, the Pontiff clarified, if we scrutinise the Gospel superficially, then "this is not listening to the word of God: this is reading the word of God, as one might read a comic strip". While listening to the word of God "is reading" and asking oneself: "But what is this saying to my heart? What is God saying to me with this word?". Only in this way does "our life change". And this happens 'every time we open the Gospel and read a passage and ask ourselves: "With this God is speaking to me, is he saying something to me? And if he says something, what does he say to me?"'.

This means "listening to the word of God, hearing it with our ears and listening to it with our heart, opening our heart to the word of God". In contrast, "Jesus' enemies listened to Jesus' word but were close to him to try to find fault, to make him slip" and make him lose "authority. But never did they ask themselves: 'What does God say for me in this word?'".

Moreover, the Pontiff added, "God does not speak only to everyone, but he speaks to each one of us. The Gospel was written for each one of us. And when I take the Bible, take the Gospel and read, I must ask myself what the Lord is saying to me". After all, 'this is what Jesus says his true kinsmen, his true brothers, do: listen to the word of God from the heart. And then, he says, 'they put it into practice'".

Of course, Francis acknowledged, 'it is easier to live quietly without worrying about the demands of God's word'. But 'the Father has also done this work for us'. Indeed, the commandments are precisely 'a way of putting into practice' the word of the Lord. And the same applies to the beatitudes. In that passage from Matthew's Gospel, the Pope observed, "there are all the things that we must do, to put God's word into practice". Finally, 'there are the works of mercy', also mentioned in Matthew's Gospel, in chapter 25. In short, these are examples "of what Jesus wants when he asks us to 'put into practice' the word".

In conclusion, the Pontiff summed up his reflection by recalling that 'many people followed Jesus': some 'for the novelty', others 'because they needed to hear a good word'; but in reality there were not many who then actually put 'the word of God into practice'. Yet 'the Lord did his work, because he is merciful and forgives all, he calls everyone back, he waits for everyone, because he is patient'.

Even today, the Pope emphasised, 'many people go to church to hear the word of God, but perhaps they do not understand the preacher when he preaches a little difficult, or do not want to understand. Because this too is true: our heart many times does not want to understand'. But Jesus continues to welcome everyone, "even those who go to hear the word of God and then betray him", like Judas who calls him "friend". The Lord, Francis reiterated, "always sows his word" and in return "asks only for an open heart to hear it and good will to put it into practice. For this reason then, let today's prayer be that of the psalm: "Guide me Lord on the path of your commands", that is, on the path of your word, and that I may learn with your guidance to put it into practice".

[Pope Francis, homily s. Martha, 23 September 2014; https://messadelpapa.com/omelia-del-21-novembre-2018-vangelo-e-parola-del-giorno/]

Jesus formed a new family, no longer based on natural ties, but on faith in him, on his love which welcomes us and unites us to each other, in the Holy Spirit. All those who welcome Jesus’ word are children of God and brothers and sisters among themselves. Welcoming the word of Jesus makes us brothers and sisters, makes us Jesus’ family. Speaking ill of others, destroying others’ reputations, makes us the devil’s family.

Jesus’ response was not a lack of respect for his mother and his brethren. Rather, for Mary it is the greatest recognition, precisely because she herself is the perfect disciple who completely obeyed God’s will.

[Pope Francis, Angelus 10 June 2018]

But can he participate in the ritual? Sitting and with his eye on the registers, only then rich - nay, 'sir'

(Mt 9:9-13)

Friction arose in some assemblies of believers, because some church members still considered profane to have contact or accept foreigners, not yet adapted to the mentality of customs.

Even the Judeo-Christians of Galilee and Syria to whom Mt addresses needed to learn to break the isolation of the norms of ancient purity. They did not have to stand aside.

The friction of opinions was particularly acute in the [typical third-generation] debate on the kind of eligible participation in meetings and at Breaking the Bread.

Prohibition must be replaced by friendship.

The Father is a friendly Presence. His life-saving initiative is for everyone, even for those who do not know how to do anything but look after their own gain.

The faithful in Christ share the holy Banquet with pagans and sinners, without first demanding a discipline of the arcane, nor practices that celebrate distances (such as ablutions that at the time were preceding the meal).

Matathiah means "man of God", "given by God"; precisely «Gift of God» [Matath-Yah].

In short, according to Jesus’ teaching, the only impurity is that of not giving space to those who ask because they have none.

The observant sects of Judaism treated tax collectors as unclean beings, to be kept at a distance.

The germ of alternative society of believers in Christ accepts them and seizes their resources, the good for the community.

The anxiety of contamination arose from a false, preconceived and exclusivist idea of what not only in Palestine but even in the Diaspora was identified (by total squint) with «the Will of Yahweh» - factor of separation among other peoples.

An illusion that had not stimulated an attitude of sympathy towards diverse reality, nor of friendliness towards others outside the circle consortia.

Lord wants to share with transgressors, not because of an ideological banality: it is the invitation to recognize oneself in another.

Not to submit ourselves to some form of humiliating paternalism, but because knowing oneself incomplete is a resource.

«And it happened that while He was lying at lunch in the House, behold, many tax collectors and sinners who had come to the feast with Jesus and his disciples» [v.10].

«Lying on the triclinia»: according to the way of celebrating solemn banquets, by free men - now all free ‘Sir’ ones. How wonderful, such a monstrance!

A living Body of Christ that smells of Sharing: authentic Worship!

This is, all empathic and regal, the beautiful awareness that opens wide and makes credible the content of the Announcement [vv.12-13].

Christ calls, welcomes and redeems also “the Matthew in us”, that is, the most worn-out side of our personality. He will even make it flourish: and it will become an indispensable and winning aspect of the future testimony.

Tao Tê Ching [XLV] says: «Great straightness is like sinuosity, great ability is like ineptitude, great eloquence is like stuttering».

Among the disciples, it is likely that there were quite a few members of the Palestinian resistance: guerrillas fighting against the Roman occupiers.

On the other hand, here Jesus calls a collaborator of the Romans who let himself be guided by the advantage.

As if to say: the new community of sons and brothers does not cultivate privileges, separations, oppressions, hatreds.

The Master always stood above the political clashes, ideological distinctions and external disputes of time.

In his Church there is a strong sign of discontinuity.

He does not invite the best or the worst to follow, but opposites - even of our own personality. He wants to dispose us «to conversion» (Lk 5:32): to make us change our point of view, mentality, principles, way of being.

In this adventure we are not called to forms of dissociation. We start from ourselves.

Thus Jesus inaugurates a new kind of relationships, even within us. A New Covenant, of fruitful differences.

It is not ‘perfection’ or narcissism that makes us love the Exodus.

To internalize and live the message:

What is your spiritual strength? How did it generate?

[St Matthew Ap. Ev.  September 21]

But can he participate in the ritual? Sitting and with his eye on the ledgers, only then rich - indeed, 'lord'

(Mt 9:9-13)

"Jesus does not exclude anyone from his friendship. The good proclamation of the Gospel consists precisely in this: in the offer of God's grace to the sinner! In the figure of Matthew, therefore, the Gospels propose to us a real paradox: the one who is apparently furthest from holiness can even become a model of welcoming God's mercy and allowing us to glimpse its wonderful effects in his own existence" [Pope Benedict, General Audience 30 August 2006].

Friction arose in some assemblies of believers, because some church members still considered it profane to have contact with or accept foreigners, who had not yet adapted to the identity mentality of customs.

Even the Judeo-Christians from Galilee and Syria whom Matthew addressed needed to learn to break the isolation of ancient purity norms. They did not have to keep themselves apart.

The friction of opinions became particularly acute in the [typical third-generation] debate over the kind of permissible participation in meetings and the Breaking of Bread.

Conflict pitted against each other the group of converts from paganism (increasingly conspicuous) and the Judaizing group.

The latter did not like habitual contact with those far from their mentality, but rather distinction.

Both in the assemblies and in the quality of everyday fraternal life, unpleasant situations and doubts of conscience arose [about whether or not to welcome pagans who had converted to Jesus the Messiah, let alone share the table with the (supposedly) defiled].

Several church brethren were accustomed to still sacredly consider it profane to have any contiguity with anyone, or even to accept the judged defiled.

The devout conception of moral subdivisions led to the belief that it was necessary to keep the new at a distance, for not having adapted to the not-yet-demythologised mentality of Semitic traditions.

Thus the evangelist wants to describe how Jesus himself faced the same conflict: without any ritual or sacred attention, except to man.

Why? According to the Master's teachings, the relationship with the distant and different, and our own hardships or hidden abysses have something to tell us.

Mt intended to help the Judeo-Christian faithful to understand a discriminating opening: the leap from common religiosity - made up of absurd beliefs, separations and squeamish attitudes - to the Faith in progress.

A discriminating opening is the hope in life itself that comes, and calls for the surrender of artificial positions; hence the possibility of social and ritual insertion.

Such is the teaching, the story, the Person of Christ.

He guides us to existential entrustment, to global trust; to believing the story of the public sinner, who is each one, to be our own.

To proceed along such a Way, one starts precisely from the unexpressed energies of one's own primordial states, recognised, assumed, made personally fruitful; dilated in one's brothers, without distinction.

In fact, the Gospel passage emphasises that in its time the apostles (v.10) had by no means been called by the Lord to the same and rigorous practice of segregation, typical of ethno-purist beliefs, which was nevertheless in force around them.

Therefore, the believers of the 70s and 80s did not have to keep themselves apart: rather, they needed to learn how to break the isolation of the norms of social and cultic conformity.

The Father is Friendly Presence.

The glad tidings of Matthew are this: the life of Communion is not gratification, nor is it recognition.

The Eucharist is not a reward for merit, nor is it a discriminator in favour of sacred marginalisation - or adult casuistry.

God does not complicate our existence by burdening it with too many obligations and duties that weigh down our days and our whole lives; rather, He sweeps them away.

For this reason, the figure of the new Rabbi touched people's hearts, without borders.

Prohibition must be replaced by friendship. Intransigence supplanted by indulgence; harshness by condescension.

In such an adventure we are not called to forms of disassociation: we start with ourselves.

Thus one arrives without hysteria at micro-relationships and [without ideological charges] at the current - even devout - mentality.

No more false goals, superficial objectives, obsessions and useless reasoning, nor mechanical habits, ancient or modern; others' [never reworked in themselves].

With such an experience of inner excavation and identification, women and men of Faith must share life with anyone - even notorious transgressors like the son of Alphaeus; seeing themselves in them.

And by laying down the artifices: without first claiming any licence.

The faithful in Christ are called to share the breaking of bread with pagans and sinners.In this way, without first demanding a discipline of the arcane, and practices that celebrate distances, such as the ablutions that preceded the meal. 

Matathiah in fact means 'man of God', 'given by God'; precisely 'Gift of God' (Matath-Yah) ['Gift' despite the anger of official authorities].

The observant sects of Judaism treated publicans as unclean beings, to be kept at a distance.

The seed of alternative society of believers in Christ accepted them and grasped their resources, the good for the community.

The anxiety of contamination stemmed from a false, preconceived and exclusivist idea of what not only in Palestine but even in the Diaspora was identified by total squinting with 'Yahweh's Will' - a factor of separation in the midst of other peoples.

Illusion that had not stimulated an attitude of sympathy towards the diverse reality, nor of friendliness towards the neighbour outside the 'circle'.

According to the direct warning of Jesus himself - even to one of the apostles - the only impurity that God does not tolerate is that of not giving space to those who ask for it because they have none.

Sometimes we are in fact like 'comari'; souls imprisoned in a world closed within fences that transfix our gaze [even on grand accounts and club records: tiny certainties]. And a devout life of small-mindedness.

The Lord wants full communion with the transgressors, not because of an ideological banality: it is the invitation to recognise, confess, agree, live together.

Thus allowing the soul forced into anguish to breathe.

Not to subject his intimates to some form of humiliating paternalism: knowing oneself to be incomplete and allowing oneself to be transformed from poor - or rich - into a lord, is a resource.

"And it came to pass that while He was reclining at table in the house, behold, many publicans and sinners who had come were reclining at table with Jesus and His disciples" (v.10 Greek text).

"They were reclining": according to the manner of celebrating solemn banquets, by free men - now all free.

How marvellous, such a monstrance!

A living Body of Christ that smells of Sharing: authentic Worship!

It is this all empathic and royal awareness that smoothes out, makes credible, the content of the Announcement (vv.12-13). Although it shocks the susceptibility of the official teachers.

From now on, the division between believers and non-believers will be far more humanising than between 'born again' and not, or pure and impure.

It is a different karat - the principle of a life of the saved, which unfolds and overflows beyond the club ropes.

Among the disciples, it is likely that there were quite a few members of the Palestinian resistance, who opposed the Roman occupiers.

By contrast, here Jesus calls a collaborator, and one who allowed himself to be led by advantage.

As if to say: the New Community of sons and brothers does not cultivate privileges, separation, oppression, hatred.

The Master always kept himself above the political shocks, ideological distinctions and corrupt disputes of his time.

In his Church there is a strong sign of discontinuity with religions: prohibition must be replaced by friendship.

The apostles themselves were not called to the same strict practice of segregation and division typical of ethno-purist beliefs, which prevailed around them [and was believed to reflect God's established order on earth].

Even today, the Lord does not invite the best or the worst to follow, but the opposites. A principle that also applies to the intimate life.

The recovery of opposing sides also of our personality, disposes us "to conversion" (Lk 5:32): not to rearrange the world of the Temple, but to make us change our point of view, mentality, principles, way of being.

Christ also calls, welcomes and redeems the publican in us, that is, the more rubricistic - or worn-out - side of our personality.

Even our unbearable or rightly hated character: the rigid one and the - equally our - rubricist one.

By reintegrating precisely the opposites, it will even make them flourish: they will become inclusive, indispensable, allied and intimately winning aspects of the future testimony, empowered with genuine love.

Being considered strong, capable of leading, observant, excellent, pristine, magnificent, performing, extraordinary, glorious... damages people.

It puts a mask on us, makes us one-sided; it takes away understanding. It floats the character we are sitting in, above reality.

For one's growth and blossoming, more important than always winning is to learn to accept, to yield to the point of capitulation; to make oneself considered wanting, inadequate.

Says the Tao Tê Ching [XLV]: 'Great uprightness is like sinuosity, great skill is like ineptitude, great eloquence is like stammering'.

The contrived norm (unfortunately, sometimes even unwise leadership) makes us live according to success and external glory, obtained through compartmentalisation.Jesus inaugurates a new kind of relationships, and 'covenants' of fruitful divergence - even within ourselves.

And He makes everything the Word alone 'Follow Me' (v.9) [not others].

The Master's Wisdom and the multifaceted art of Nature [exemplified in the crystalline wisdom of the Tao] lead all to be human.

It is not 'perfection' or narcissism that make us love Exodus.

To internalise and live the message:

What is your spiritual and human strength? How did you generate it?