6. Particularly touching is the episode of the Canaanite woman, who did not cease to ask Jesus' help for her daughter who was "cruelly tormented by a demon". When the Canaanite woman prostrated herself before Jesus to ask him for help, he replied: 'It is not good to take the bread of the children to throw it to the little dogs' (this was a reminder of the ethnic diversity between Israelites and Canaanites, which Jesus, son of David, could not ignore in his practical behaviour, but to which he alluded in a methodological function to provoke faith). And here the woman intuitively comes to an unusual act of faith and humility. She says: 'It is true, Lord . . . but even little dogs eat the crumbs that fall from their masters' table'. Faced with such a humble, gracious and confident word, Jesus replies: 'Woman, truly great is your faith! May it be done to you as you wish" (cf. Mt 15:21-28).

It is an event difficult to forget, especially when one thinks of the countless 'Canaanites' of every time, country, colour and social condition, who reach out their hand to ask for understanding and help in their needs!

[Pope John Paul II, General Audience 16 December 1987]

This […] Gospel (see Mt 15:21-28) describes the meeting between Jesus and the Canaanite woman. Jesus is to the north of Galilee, in foreign territory. The woman was not Jewish, she was Canaanite. Jesus is there to spend some time with His disciples away from the crowds, from the crowds whose numbers are always growing. And behold, a woman approached Him seeking help for her sick daughter: “Have mercy on me, Lord!” (v. 22). It is the cry that is born out of a life marked by suffering, from the sense of the helplessness of a mamma who sees her daughter tormented by evil who cannot be healed; she cannot heal her. Jesus initially ignores her, but this mother insists; she insists, even when the Master says to the disciples that His mission is directed only to “the lost sheep of the house of Israel” (v. 24) and not to the pagans. She continues to beg Him, and at that point, He puts her to the test, citing a proverb. It’s a bit…this seems almost a bit cruel, but she puts her to the test: “It is not fair to take the children’s food and throw it to the dogs” (v. 26). And right away, the woman, quick, anguished, responds: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (v. 27).

And with these words, that mother shows that she has perceived the goodness of the Most High God present in Jesus who is open to any of His creatures necessities. And this wisdom, filled with trust, touches Jesus’s heart and provokes words of admiration: “Woman, great is your faith! Let it be done for you as you wish” (v. 28). What type of faith is great? Great faith is that which brings its own story, marked even by wounds, and brings it to the Lord’s feet asking Him to heal them, to give them meaning.

Each one of us has our own story and it is not always a story “of export”, it is not always a clean story… Many times it is a difficult story, with a lot of pain, many misfortunes and many sins. What do I do with my story? Do I hide it? No! We must bring it before the Lord. “Lord, if You will it, you can heal me!” This is what this woman teaches us, this wonderful mother: the courage to bring our own painful story before God, before Jesus, to touch God’s tenderness, Jesus’s tenderness. Let’s try this story, this prayer: let each one of us think of his or her own story. There are always ugly things in a story, always. Let us go to Jesus, knock on Jesus’s heart and say to Him: “Lord, if You will it, you can heal me!” And we can do this if we always have the face of Jesus before us, if we understand what Christ’s heart is like, what Jesus’s heart is like: a heart that feels compassion, that bears our pains, that bears our sins, our mistakes, our failures. But it is a heart that love us like that, as we are, without make-up: He loves us like that. “Lord, if You will it, you can heal me!” This is why it is necessary to understand Jesus, to be familiar with Jesus. I always go back to the advice that I give you: always carry a small pocket-size Gospel and read a passage every day. There you will find Jesus as He is, as He presents Himself; you will find Jesus who loves us, who loves us a lot, who tremendously wants our well-being. Let us remember the prayer: “Lord, if You will it, you can heal me!” A beautiful prayer. Carry the Gospel: in your purse, in your pocket and even on your mobile phone, to look at. May the Lord help us, all of us, to pray this beautiful prayer, that a pagan woman teaches us: not a Christian woman, not a Jewish woman, a pagan woman.

May the Virgin Mary intercede with her prayer so that the joy of faith might grow in every baptized person as well as the desire to communicate it through a consistent witness of life, that she give us the courage to approach Jesus and to say to Him: “Lord, if You will it, you can heal me!”

[Pope Francis, Angelus 16 August 2020]

Presentation of Jesus at the Temple [2 February 2026]

May God bless us and may the Virgin protect us! Here is also a brief commentary on the texts of the liturgy for the feast of the Presentation of Jesus at the Temple.

*First Reading from the Book of the Prophet Malachi (3:1-4)

Malachi's text was written in a context of crisis: there was no longer a Davidic king, the people were subjugated by the Persians, and authority was in the hands of the priests. For this reason, the prophet insists on the covenant with the Levites, recalling its divine origin and denouncing its present corruption. The central announcement is the imminent coming of the Lord to his temple, also called the Angel of the Covenant: not a simple messenger, but God himself who comes to re-establish the Covenant. This coming is both desired and feared, because it is a coming of judgement that purifies: it does not destroy man, but eliminates the evil that is in him. Before this coming, God sends a messenger who prepares the way by calling for conversion. The New Testament will recognise John the Baptist as this precursor and Jesus himself as the Angel of the Covenant announced by Malachi. The message remains relevant today: God enters his temple to renew the Covenant, purify worship and lead his people back to fidelity of heart.

*Responsorial Psalm (23/24, 7, 8, 9, 10)

The poetic expression "Lift up your heads, O gates" (v. 9) is a hyperbole that celebrates the majesty of the "King of Glory," that is, God himself, who solemnly enters the Temple of Jerusalem. The gates do not simply open: they are lifted up, as if the building itself had to become larger to accommodate the divine presence. The psalm refers to the solemn dedication of the first Temple by Solomon (around 950 BC), when the Ark of the Covenant was carried in procession to the Holy City, accompanied by singing, music and sacrifices. The Ark, placed in the Holy of Holies under the wings of the cherubim, represented the invisible throne of God in the midst of his people. The cherubim, far from the imagery of little angels, were majestic and symbolic figures, a sign of divine sovereignty. The psalm seems to be structured as a liturgical dialogue between two choirs: one invites the gates to open, the other proclaims the identity of the king of glory as the strong and victorious Lord. The warrior titles remind us that God accompanied Israel in its struggles for freedom and survival: the Ark was the sign of his presence in the people's battles. Even after the disappearance of the Ark, especially after the Babylonian Exile, this psalm continued to be sung in the Temple. It was precisely the absence of the Ark that increased its spiritual value: Israel learned that God's presence is not tied to an object, however sacred and laden with memory. Over the centuries, the psalm took on a messianic meaning: the invocation 'let the King of glory enter' became an expression of the expectation of the Messiah, the definitive king who would defeat evil and inaugurate a renewed humanity. The 'Lord of hosts' came to be understood progressively as the God of the universe, no longer just the God of Israel but the Lord of all humanity. This is why the Christian liturgy sings this psalm on the feast of the Presentation of Jesus in the Temple: it is a profession of faith that recognises in that child the true king of glory, God himself who enters his Temple and comes to meet his people.

*Second Reading from the Letter to the Hebrews (2:14-18)

The Letter to the Hebrews was written in a climate of controversy: Christians of Jewish origin were accused of following a Messiah who could not be a priest according to the Law. The author responds by showing that Jesus fulfils the priesthood in a new and definitive way. Although he does not belong to the tribe of Levi, Jesus is a priest according to the order of Melchizedek, that is, in a more ancient and universal form. He does not reproduce the priesthood of the Old Testament, but brings it to fulfilment, realising its profound purpose. Jesus is a true priest because: he is fully in solidarity with humanity, sharing its weakness, suffering and death; he is in full communion with God, as his resurrection demonstrates; he re-establishes the Covenant, freeing humanity from fear and the slavery of death. Salvation is offered to all, but it concerns in particular the 'children of Abraham', that is, those who live in faith as trust. The Covenant is a free gift from God, but it requires a free response: to accept or reject it remains the responsibility of man.

*From the Gospel according to Saint Luke (2:22-40)

  The account of the Presentation of Jesus in the Temple is constructed with great care and highlights two fundamental elements: the Law and the Spirit. In the first verses, Luke repeatedly emphasises the Law of Israel, not as a simple set of prescriptions, but as an expression of the faith and expectation of the people. Jesus' life begins within the faith of Israel: Mary and Joseph devoutly perform the prescribed gestures, placing the child within the history and hope of their people. Luke's first message is clear: the salvation of humanity is born within the Law of Israel. It is in this context that the Word of God became incarnate and that God's plan of love for humanity took shape. Immediately afterwards, Simeon enters the scene, guided by the Holy Spirit, who is also mentioned several times. It is the Spirit who reveals the identity of the child to him: Jesus is the Saviour prepared by God before all peoples. Simeon's words summarise the entire Old Testament as a long preparation for the fulfilment of salvation, which concerns not only Israel but all humanity. Israel is the 'glory' because it has been chosen as the instrument of universal salvation. The event takes place in the Temple of Jerusalem, a decisive place for Luke: here Malachi's prophecy about the Lord's sudden entry into his Temple is fulfilled. Jesus is recognised as the Angel of the Covenant, the Lord himself who comes to visit his people. The images of light and glory used by Simeon fit perfectly into this perspective. The story also recalls the Psalm of the 'king of glory': the long-awaited royal Messiah enters the Temple, not with outward power, but in the poverty of a newborn baby. Nevertheless, the scene is solemn and full of glory, because in that child is present all the expectation of Israel, represented by Simeon and Anna, figures of faithful hope. Simeon's canticle affirms that Jesus is the Messiah and the glory of God: with him, divine glory enters the Sanctuary. This means that Jesus not only brings the glory of God, but is the glory of God, is God himself present among his people. With his coming, the time of the Law reaches its fulfilment: the Angel of the Covenant has entered the Temple to give the Spirit, enlighten the nations and inaugurate the new time of universal salvation.

+Giovanni D'Ercole

Fourth Sunday in Ordinary Time (year A)  [1 February 2026]

May God bless us and may the Virgin protect us. Rereading and meditating on the Beatitudes in Matthew's Gospel is always an invitation to rediscover the heart of the Gospel faith and to have the courage to live it faithfully.

*First Reading from the Book of the Prophet Zephaniah (2:3; 3:12-13)

The Book of Zephaniah is striking for its sharp contrasts: on the one hand, there are terrible threats against Jerusalem, with the prophet appearing very angry; on the other hand, there are encouragements and promises of a happy future, always directed at the city. The question is: to whom are the threats addressed and to whom the encouragement? Historically, we are in the 7th century BC, in the kingdom of Judah, the southern kingdom. The young king Josiah ascends the throne at the age of eight, after the assassination of his father, in very turbulent times. The Assyrian empire, with its capital at Nineveh, is expanding, and local kings often prefer to surrender to avoid destruction: Jerusalem becomes a vassal of Nineveh. The prophets, however, firmly support the freedom of the chosen people: asking for an alliance with an earthly king means not trusting in the King of heaven. Accepting Assyrian protection was not only a political act, but also entailed the cultural and religious influence of the ruler, with the risk of idolatry and the loss of Israel's mission. Zephaniah denounced all this and prophesied punishment: 'I will raise my hand against Judah and against all the inhabitants of Jerusalem... on the day of the Lord's wrath' (Zephaniah 1:4-6), a text reminiscent of the famous Dies Irae. Seek the Lord, all you humble of the land. Alongside the threats, Zephaniah addresses a message of comfort to the "humble of the land" (in Hebrew anawim, the bowed down), who are law-abiding and righteous, and therefore protected from the Day of the Lord's wrath: God himself is with them. It is the day when creation will be renewed and evil destroyed. The message is not for others, but for each one of us: we are all called to conversion, to become "the humble of the land," the "Remnant of Israel" that the previous prophets had announced. God, who is faithful, will always save at least a small group that has remained faithful. It will be this small remnant, poor and humble, that will carry on the mission of the chosen people: to reveal God's plan to the world. Being humble means recognising one's own limitations (humus) and trusting totally in God. Thus, God's judgement is not against people, but against the evil that corrupts. The small faithful remnant will be the leaven in the world, preserving the true identity of the people and the divine mission. God's wrath strikes only evil, never the innocent. Zephaniah also criticises the adoption of Assyrian customs, such as foreign clothing (Zeph 1:8): it was not just fashion, but a sign of imitation of the pagans, a risk of losing identity and faith.

*Responsorial Psalm (145/146)

Here we have three verses from the Psalm as an inventory of the beneficiaries of God's mercy: the oppressed, the hungry, the chained, the blind, the afflicted, the strangers, the widows and the orphans—all those whom men ignore or despise. The Israelites know these situations because they have experienced them: oppression in Egypt, then in Babylon. The Psalm was written after the return from the Babylonian exile, perhaps for the dedication of the rebuilt Temple. Liberation from evil and oppression is perceived as proof of God's faithfulness to the covenant: "The Lord brings justice to the oppressed, the Lord frees those in chains." God also provides for material needs: during the Exodus, he fed the people with manna and quails. Gradually, God reveals himself to the blind, lifts up the afflicted and guides the people towards justice: 'God loves the righteous'. The Psalm is therefore a song of gratitude: "The Lord brings justice to the oppressed / gives bread to the hungry / frees those in chains / opens the eyes of the blind / lifts up those who are afflicted / loves the righteous / protects the stranger / supports widows and orphans. The Lord is your God forever." The insistence on the name Lord (7 times) recalls the sacred Tetragrammaton YHVH, revealed to Moses at the burning bush, symbol of God's constant and liberating presence. "The Lord is your God forever," the final phrase recalls the Covenant: "You shall be my people, and I will be your God." The Psalm looks to the future, strengthening the hope of the people. The name of God Ehiè asher ehiè (I am who I am / I will be who I will be) emphasises his eternal presence. Repeating this Psalm serves to recognise God's work and to guide conduct: if God has acted in this way towards Israel, the people must behave in the same way towards others, especially the excluded. The Law of Israel provided rules to protect widows, orphans, and foreigners, so that the people would be free and respectful of the freedom of others. The prophets judged fidelity to the Covenant mainly on the basis of attitude towards the poor and oppressed: the fight against idolatry, the promotion of justice and mercy, as in Hos 6:6 (I desire mercy, not sacrifice) and Mic 6:8 (Act justly, love mercy, walk humbly with God). Sirach also reminds us: 'The tears of the widow flow down the face of God' (Si 35:18), emphasising that those who are close to God must feel compassion for those who suffer.

*Second Reading from the First Letter of Saint Paul the Apostle to the Corinthians (1:26-31).

It would seem to be the parable of the Pharisee and the tax collector: the world is 'turned upside down'. Those who appear wise in the eyes of men, as Paul points out, are not considered worthy before God. This does not mean that Paul despises wisdom: since the time of King Solomon, it has been a virtue sought after in prayer, and Isaiah presents it as a gift of the Spirit of God: 'The Spirit of the Lord shall rest upon him, the spirit of wisdom and discernment...' The Bible distinguishes between two types of wisdom: the wisdom of men and the wisdom of God. What seems reasonable in the eyes of men may be far from God's plan, and what is wise in the eyes of God may appear foolish to men. Our logic is human, God's is the logic of love: the folly of divine love, as Paul says, surpasses all human reasoning. This is why the life and death of Christ may seem scandalous. Isaiah says it clearly: "My thoughts are not your thoughts, and your ways are not my ways" (Is 55:8). This distance between human and divine thought is such that Jesus goes so far as to rebuke Peter: "Get behind me, Satan! You are not thinking according to God, but according to men" (Mt 16:23). God is the "All-Other": the hierarchy of human values is overturned before him. Often in the history of the Covenant, God chooses the least: think of David, the youngest of Jesse's sons, or the people of Israel, "the least of all" (Deut 7:7; Deut 9:6). God's choices are gratuitous, independent of human merit. True wisdom, divine wisdom, is a gift from We cannot understand God with our own strength: everything we know about Him is revealed to us by Him. Paul reminds the Corinthians that all knowledge of God is a gift: "In him you have received every spiritual blessing... you are not lacking in any spiritual gift" (1 Cor 1:4-7). The gift of knowledge of God is not a reason for pride, but for gratitude. As Jeremiah says: "Let not the wise man boast of his wisdom... but of having the intelligence to know me, the Lord" (Jer 9:22-23). Paul applies these principles to the Corinthians: in the eyes of the world, they were neither wise, nor powerful, nor noble. Yet God calls them, creating his Church out of their poverty and weakness. Their 'nobility' is Baptism. Corinth becomes an example of God's surprising initiative, recreating the world according to his logic, inviting men not to boast before God, but to give him glory for his love.

*From the Gospel according to Matthew (5:1-12a)

 I pause to reflect on the beatitude that may seem most difficult: 'Blessed are those who mourn, for they will be comforted' (Mt 5:4). It is not a question of rejoicing in mourning itself, nor of considering suffering as good fortune. Jesus himself devoted much of his life to comforting, healing and encouraging people: Matthew reminds us that 'Jesus proclaimed the Good News of the Kingdom and healed every disease and infirmity among the people' (Mt 4:23). The tears Jesus speaks of are, rather, tears of repentance and tears of compassion. Think of St Peter, who wept bitterly after his denial, finding consolation in God's mercy. Or remember the vision of the prophet Ezekiel: on the last day, God "will mark with a cross on the forehead those who groan and lament over the abominations that are committed" (Ezekiel 9:4). These words of Jesus were addressed to his Jewish contemporaries, who were accustomed to the preaching of the prophets. For us, understanding them means rereading the Old Testament. As the prophet Zephaniah invites us: 'Seek the Lord, all you humble of the earth' (Zeph 2:3). And the psalm sings: “I have asked one thing of the Lord: to dwell in the house of the Lord all the days of my life” (Ps 145/146:5). These are the true “poor in spirit,” those who entrust themselves completely to God, like the tax collector in the parable: aware of their sins, they open themselves to the Lord’s salvation. Jesus assures us that those who seek God with all their heart will be heard: "Seek and you will find; knock and it will be opened to you" (Mt 7:7). And the prophets call those whose hearts are turned solely to God "pure". The Beatitudes, therefore, are Good News: it is not power, knowledge or wealth that leads us to the Kingdom, but gentleness, mercy and justice. As Jesus says to his disciples: " I am sending you out like lambs among wolves” (Lk 10:3). Each beatitude points to a path towards the Kingdom: each “Blessed” is an invitation, an encouragement: it is as if it were saying, “take courage, you are on the right path”. Our weaknesses become fertile ground for God’s presence: poverty of heart, tears, hunger for justice, persecution. Paul reminds us: “Let the one who boasts, boast in the Lord” (1 Cor 1:31). Finally, let us remember that Jesus is the perfect model: poor in heart, gentle, merciful, compassionate, just and persecuted, always grateful to the Father. His life teaches us to look at ourselves and others through the eyes of God, and to discover the Kingdom where we least expect it.

St Augustine writes in his commentary on this beatitude: "Blessed, says the Lord, are those who mourn, for they shall be comforted. He does not refer to bodily sadness, but to the sorrow of the heart for sins and the desire to convert to God" (Enarrationes in Psalmos, 30:5).

+Giovanni D'Ercole

Third Sunday in Ordinary Time (Year A)  [25 January 2026]

May God bless us and may the Virgin Mary protect us! Today marks the end of the week of prayer for Christian unity. The word of God offers food for thought, especially  the second reading  (which recounts the situation of the community in Corinth with divisions due to the presence of various preachers).

The Gospel shows the beginning of Jesus' preaching with his disciples, who will accompany him all the way to Jerusalem.

*First Reading from the Book of the Prophet Isaiah (8:23b - 9:3)

At the time of Isaiah, the kingdom of Israel was divided into two: the North (Israel, capital Samaria) and the South (Judah, capital Jerusalem), the latter being legitimate as heir to the dynasty of David. Isaiah preaches in Jerusalem but speaks mainly of places in the North, such as Zebulun, Naphtali, Galilee and Transjordan, territories that were conquered by the Assyrian Empire between 732 and 721 BC. The prophet announces that God will transform the situation: the regions that were initially humiliated will be honoured, as a sign of liberation and rebirth. These promises also concern the south, because geographical proximity means that threats to one area weigh on the other, and because the south hopes for future reunification under its own leadership. Isaiah describes the birth of a king, associating his coming with royal coronation formulas: 'A child has been born to us, a son has been given to us' (Isaiah 9:5-6). This is the young Hezekiah, associated with the reign of his father, King Ahaz, and considered the 'prince of peace'. The prophet's certainty is based on God's faithfulness: even in trials and oppression, God will never abandon the dynasty of David. The promised victory recalls that of Gideon over the Midianites: even with few resources, faith in God leads to liberation. The final message is one of hope: do not be afraid, God does not abandon his plan of love for humanity, even in the darkest moments.

*Responsorial Psalm (26/(27)

"The Lord is my light and my salvation" is not just an individual expression: it reflects the invincible trust of the people of Israel in God, in every circumstance of life, from joys to difficulties. The psalm uses concrete images to tell the collective story of Israel, a frequent procedure in the Psalms called clothing: the people are compared to a sick person healed by God, to an innocent person unjustly condemned, to an abandoned child or to a besieged king. Behind these individual images, we recognise specific historical situations: external threats, sieges of cities and internal crises of the kingdom, such as the attack of the Amalekites in the desert, the kings of Samaria and Damascus against Ahaz, or the famous siege of Jerusalem by Sennacherib. The people can react like David, a normal and sinful man, but steadfast in his faith, or like Ahaz, who gives in to panic and loses his trust in God. In any case, the psalm shows that collective faith is nourished by trust in God and the memory of his works. Another key image is that of the Levite, servant of the Temple: just as the Levites serve God daily, so the whole people of Israel is consecrated to the service of the Lord and belongs to him. Finally, the psalm ends with a promise of hope: 'I am sure that I shall see the goodness of the Lord in the land of the living'; trust is rooted in the memory of God's actions and translates into courage and active hope: 'Hope in the Lord, be strong,  strengthen your heart and hope in the Lord'. This hope is like the "memory of the future," that is, the certainty that God will intervene even in the darkest circumstances. The psalm is therefore very suitable for funeral celebrations, because it reinvigorates the faith and hope of the faithful even in times of sorrow, reminding them that God never abandons His people and always supports those who trust in Him.

*Second Reading from the Letter of Saint Paul the Apostle to the Corinthians (1:10-13, 17)

The port of Corinth, due to its strategic position between two seas and its lively trade, was a true crossroads of cultures, ideas and peoples. This explains why newly converted Christians reacted in different ways to the teachings of preachers: each traveller brought testimonies of the Christian faith according to his own experience, and the Corinthians were very sensitive, perhaps too sensitive, to beautiful words and persuasive arguments. In this context, divisions arose in the community: some referred to Paul, others to Apollos, others to Peter, and finally a group called themselves 'of Christ'. Paul not only condemns wrong behaviour, but sees in this phenomenon the risk of compromising the very meaning of baptism. Apollos, a Jew from Alexandria, is an emblematic example: an intellectual, well-versed in the Scriptures, eloquent and fervent, he was baptised only by John and perfected by Priscilla and Aquila in Ephesus. When he arrived in Corinth, he was very successful, but he never sought to become a personal leader and, in order not to fuel divisions, he then moved to Ephesus. This episode shows how passion and skills should not become a source of division, but should be put at the service of the community. Paul reminds the Corinthians of the truth of baptism: to be baptised means to belong to Christ, not to a human preacher. Baptism is a real and definitive union with Christ, who acts through the sacrament: as the Second Vatican Council says, 'when the priest baptises, it is Christ who baptises'. Paul also emphasises that preaching should not be based on eloquence or persuasive arguments, because the cross of Christ and love are not imposed by the force of words, but are lived and witnessed. The image of grafting clarifies this point well: what is important is the result – union with Christ – not who administered the baptism. What matters is fidelity to the message and love of Christ, not rhetorical skill or personal prestige. Ultimately, Paul's message to the Corinthians is universal and relevant: the unity of the Christian community is based on a common faith in Christ, not on leaders or human eloquence, and the true greatness of the Church lies in its spiritual cohesion, founded on baptism and belonging to Christ.

*From the Gospel according to Matthew (4:12-23)

We are in chapter 4 of Matthew's Gospel. In the previous three chapters, Matthew has presented us with: first, a long genealogy that places Jesus in the history of his people, particularly in the lineage of David; then, the angel's announcement to Joseph: "Behold, the Virgin shall conceive and bear a son, and his name shall be called Emmanuel, which means God with us," a quotation from Isaiah, with the clarification that all this happened so that what the Lord had said through the prophet might be fulfilled, emphasising that the promises are finally fulfilled and the Messiah has arrived. The subsequent episodes reiterate this message of fulfilment: the visit of the Magi, the flight into Egypt, the massacre of the children of Bethlehem, the return from Egypt and the settlement in Nazareth, the preaching of John the Baptist, the baptism of Jesus and the Temptations. All these stories are full of biblical quotations and allusions. Now we are ready to listen to today's text, which is also rich in references: from the outset, Matthew quotes Isaiah to show the importance of Jesus' settlement in Capernaum. Capernaum is located in Galilee, on the shores of Lake Tiberias. Matthew specifies that it belongs to the territories of Zebulun and Naphtali: ancient names, no longer in common use, linked to Isaiah's promise that these once-humiliated lands would be illuminated by the glory of Galilee, 'the crossroads of the Gentiles' (Isaiah 8:23). The prophet continues: "The people who walked in darkness have seen a great light," a formula reminiscent of the sacred ritual of the coronation of a king, symbolising a new era. Matthew applies these words to the arrival of Jesus: the true King of the world has come; light has dawned on Israel and on humanity. Galilee, the crossroads of nations, becomes an open door to the world, from which the Messiah will spread salvation. Furthermore, Matthew already foreshadows future events: Jesus heads for Galilee after the arrest of John the Baptist, showing that Christ's life will be marked by persecution, but also by the final victory over evil: from every obstacle, God will bring forth good. Upon arriving in Capernaum, Matthew uses the expression "From then on," which is unique in the Gospel along with another in chapter 16, signalling a major turning point. Here it indicates the beginning of public preaching: "Repent, for the Kingdom of Heaven is near." The other reference in chapter 16 will concern the passion and resurrection. This episode marks the transition from the time of promise to the time of fulfilment. The Kingdom is present, not only in words but in action: "Jesus went throughout Galilee, teaching in their synagogues, proclaiming the gospel of the Kingdom and healing every kind of disease and infirmity among the people." Isaiah's prophecy is fully realised: the Kingdom of God is among us. To spread this Good News, Jesus chooses witnesses, ordinary men, to join him in his mission of salvation. He calls them "fishers of men", that is, those who save from drowning, a symbol of their task of salvation. Thus the apostles become participants in the Saviour's mission.

+ Giovanni D'Ercole

1. Spiritual life needs enlightenment and guidance. This is why Jesus, in founding the Church and sending the Apostles into the world, entrusted them with the task of teaching all the nations, as we read in the Gospel according to Matthew (Mt 28:19-20), but also to "preach the Gospel to the whole creation", as the canonical text of Mark's Gospel says (Mk 16:15). St Paul also speaks of the apostolate as "enlightening everyone" (Eph 3:9).

But this work of the evangelising and teaching Church belongs to the ministry of the Apostles and their successors and, in a different capacity, to all the members of the Church, to continue forever the work of Christ the "one Master" (Mt 23:8), who brought to humanity the fullness of God's revelation. There remains the need for an interior Master, who makes the teaching of Jesus penetrate the spirit and heart of mankind. It is the Holy Spirit, whom Jesus himself calls the "Spirit of truth", and whom he promises as the One who will guide into all truth (cf. Jn 14:17; 16:13). If Jesus said of Himself: "I am the truth" (Jn 14:6), it is this truth of Christ that the Holy Spirit makes known and spreads: "He will not speak of Himself, but will tell all that He has heard . . . he will take of mine and proclaim it to you" (Jn 16:13-14). The Spirit is Light of the soul: "Lumen cordium", as we invoke it in the Pentecost Sequence.

2. The Holy Spirit was Light and inner Master for the Apostles who had to know Christ in depth in order to fulfil their task as his evangelisers. He was and is so for the Church, and, in the Church, for believers of all generations, and especially for theologians and teachers of the Spirit, for catechists and leaders of Christian communities. It has been and is also for all those who, within and outside the visible confines of the Church, wish to follow God's ways with a sincere heart, and through no fault of their own find no one to help them decipher the riddles of the soul and discover the revealed truth. May the Lord grant all our brothers and sisters - millions and indeed billions of men - the grace of recollection and docility to the Holy Spirit in moments that can be decisive in their lives.

For us Christians, the intimate teaching of the Holy Spirit is a joyful certainty, based on Christ's word about the coming of the 'other Paraclete', whom - he said - 'the Father will send in my name. He will teach you all things and bring to your remembrance all that I have spoken to you" (John 14:26). "He will guide you into all truth" (Jn 16:13).

3. As is clear from this text, Jesus does not entrust his word only to the memory of his hearers: this memory will be aided by the Holy Spirit, who will continually revive in the apostles the memory of events and the sense of the mysteries of the Gospel.

In fact, the Holy Spirit guided the Apostles in the transmission of the word and life of Jesus, inspiring both their oral preaching and writings, as well as the writing of the Gospels, as we have seen in the catechesis on the Holy Spirit and Revelation.

But it is still He who gives the readers of Scripture the help to understand the divine meaning included in the text of which He Himself is the inspirer and main author: He alone can make known "the depths of God" (1 Cor 2:10), as they are contained in the sacred text; He who was sent to instruct the disciples on the teachings of their Master (cf. Jn 16:13).

4. Of this intimate teaching of the Holy Spirit the Apostles themselves, the first transmitters of the word of Christ, speak to us. St. John writes: "Now you have the anointing received from the Holy One (Christ) and you are all taught. I have not written to you because you do not know the truth, but because you know it and because no lie comes from the truth" (1 John 2: 20-21). According to the Church Fathers and the majority of modern exegetes, this "anointing" (chrisma) designates the Holy Spirit. Indeed, St John states that those who live according to the Spirit have no need of other teachers: "As for you," he writes, "the anointing you have received from Him abides in you, and you do not need anyone to teach you; but just as His anointing teaches you all things, and is true and does not lie, so stand firm in Him, as He teaches you" (1 John 2: 27).

The Apostle Paul also speaks of an understanding according to the Spirit, which is not the result of human wisdom, but of divine illumination: "The natural man (psychicòs) does not understand the things of the Spirit of God; they are foolishness to him, and he is not able to understand them, because he can judge of them only by the Spirit. The spiritual man (pneumaticòs), on the other hand, judges everything, without being able to be judged by anyone" (1 Cor 2:14-15). 

Therefore Christians, having received the Holy Spirit, Christ's anointing, possess within themselves a source of knowledge of the truth, and the Holy Spirit is the sovereign Master who enlightens and guides them.

5. If they are docile and faithful to his divine teaching, the Holy Spirit preserves them from error, making them victorious in the constant conflict between the "spirit of truth" and the "spirit of error" (cf. 1 Jn 4:6). The spirit of error, which does not recognise Christ (cf. 1 Jn 4:3), is spread by the "false prophets", ever present in the world, even in the midst of the Christian people, with an action that is now uncovered and even clamorous, now insidious and creeping. Like Satan, they too sometimes disguise themselves as "angels of light" (cf. 2 Cor 11:14) and present themselves with apparent charisms of prophetic and apocalyptic inspiration. This was already the case in apostolic times. That is why St John warns: "Do not put faith in every inspiration, but test the inspirations, to see if they really come from God, for many false prophets have appeared in the world" (1 John 4:1). The Holy Spirit, as the Second Vatican Council recalled (cf. Lumen gentium, 12), protects the Christian from error by making him discern what is genuine from what is spurious. On the part of the Christian, it will always take good criteria of discernment regarding the things he hears or reads in matters of religion, Holy Scripture, manifestations of the supernatural, etc. Such criteria are conformity to the Gospel, because the Holy Spirit cannot but "take from Christ"; harmony with the teaching of the Church, founded and sent by Christ to preach its truth; the uprightness of the life of the speaker or writer; the fruits of holiness resulting from what is presented or proposed.

6. The Holy Spirit teaches the Christian the truth as the principle of life. It shows the concrete application of Jesus' words in one's life. It makes one discover the relevance of the Gospel and its value for all human situations. It adapts the understanding of the truth to every circumstance, so that this truth does not remain merely abstract and speculative, and frees the Christian from the dangers of duplicity and hypocrisy.

This is why the Holy Spirit enlightens each one personally, to guide him in his behaviour, showing him the way to follow, opening up at least some glimmer of the Father's plan for his life. This is the great grace of light that St Paul asked for the Colossians: "spiritual intelligence", capable of making them understand the divine will. Indeed, he assured them: "We do not cease to pray for you and to ask that you have a full knowledge of his (God's) will with all wisdom and spiritual intelligence, that you may conduct yourselves in a manner worthy of the Lord, to please him in all things, bearing fruit in every good work . . ." (Col 1:9-10). This grace of light is necessary for all of us, to know God's will for us well and to be able to live our personal vocation fully.

There is never a shortage of problems, which sometimes seem insoluble. But the Holy Spirit comes to the aid of difficulties and enlightens. He can reveal the divine solution, as at the Annunciation for the problem of reconciling motherhood with the desire to preserve virginity. Even when it is not a unique mystery such as that of Mary's intervention in the Incarnation of the Word, it can be said that the Holy Spirit possesses an infinite inventiveness, proper to the divine mind, which knows how to unravel the knots of even the most complex and impenetrable human affairs.

7. All this is granted and worked in the soul by the Holy Spirit through his gifts, thanks to which it is possible to practise good discernment not according to the criteria of human wisdom, which is foolishness before God, but of divine wisdom, which may seem foolishness in the eyes of men (cf. 1 Cor 1:18, 25). In reality, only the Spirit "searches all things, even the depths of God" (1 Cor 2:10-11). And if there is opposition between the spirit of the world and the Spirit of God, Paul reminds Christians: "We have not received the spirit of the world, but the Spirit of God to know all things that God has given us" (1 Cor 2:12). Unlike the "natural man", the "spiritual man" (pneumaticòs) is sincerely open to the Holy Spirit, docile and faithful to his inspirations (cf. 1 Cor 2:14-16). Therefore he habitually has the capacity for right judgement under the guidance of divine wisdom.

8. A sign of real contact with the Holy Spirit in discernment is and always will be adherence to revealed truth as proposed by the Magisterium of the Church. The interior Master does not inspire dissension, disobedience, or even unjustified resistance to the pastors and teachers established by Him in the Church (cf. Acts 20:29). It is the authority of the Church, as the Council says in the constitution Lumen gentium, "not to quench the Spirit, but to examine everything and hold fast to what is good (cf. 1 Thess 5:12, 19-21)" (Lumen gentium, 12). This is the line of ecclesial and pastoral wisdom that also comes from the Holy Spirit.

[Pope John Paul II, General Audience 24 April 1991]