Dedication of the Basilica of St. John Lateran [9 November 2025]

May God bless us and may the Virgin protect us! Let us be moved by Jesus' zeal for his Church, which he loves and wants to remain whole and faithful.

First Reading from the Book of Ezekiel (47:1-12)

Before rereading Ezekiel's vision, it is useful to recall the plan of the Temple that he knew, that of Solomon. Unlike our churches, the Temple was a large esplanade divided into courtyards: those of the pagans, of women and of men. The Temple itself had three parts: the open air with the altar of burnt offerings, the Vestibule, the Holy Place and the Holy of Holies. For Israel, the Temple was the centre of religious life: the only place of pilgrimage and sacrifice. Its destruction in 587 BC represented a total collapse, not only physical but also spiritual. The question was: would faith collapse with it? How could they survive after the destruction? Ezekiel, deported to Babylon in 597 BC, found himself on the banks of the Kebar River in Tel Aviv. During the twenty years of exile (ten before and ten after the destruction), he devoted all his energies to keeping the people's hope alive. He had to act on two fronts: to survive and to keep alive the hope of return. As a priest, he spoke mainly in terms of worship and visions, many of which concerned the Temple. Surviving meant understanding that the Temple was not the place of God's presence, but its sign. God was not among the ruins, but with his people on the Kebar. As Solomon said: 'The heavens themselves and the heavens of heavens cannot contain you! How much less this House that I have built!' (1 Kings 8:27). God is always in the midst of his people and does not abandon Israel: before, during and after the Temple, he is always in the midst of his people. Even in misfortune, faith deepens. The hope of return is firm because God is faithful and his promises remain valid. Ezekiel imagines the Temple of the future and describes abundant water flowing from the Temple towards the east, bringing life everywhere: the Dead Sea will no longer be dead, like the Paradise of Genesis (Genesis 1). This message tells his contemporaries: paradise is not behind us, but ahead of us; dreams of abundance and harmony will be realised. The reconstruction of the Temple, a few decades later, was perhaps the result of Ezekiel's stubborn hope. Perhaps in memory of Ezekiel and the hope he embodied, the capital of Israel is now called Tel Aviv, 'hill of spring'.

Responsorial Psalm 45/46

The liturgy of the Feast of Dedication offers only a division of Psalm 45/46, but it is useful to read it in its entirety. It is presented as a canticle of three stanzas separated by two refrains (vv. 8 and 12): 'The Lord of hosts is with us; our bulwark is the God of Jacob'. God, king of the world. First stanza: God's dominion over the cosmic elements (earth, sea, mountains). Second stanza: Jerusalem, "the city of God, the most holy dwelling place of the Most High" (v. 5). Third stanza: God's dominion over the nations and over the whole earth: "I rule the nations, I rule the earth". The refrain has a tone of victory and war: the Lord of the universe is with us.... The name 'Sabaoth' means 'Lord of hosts', a warrior title that at the beginning of biblical history referred to God as the head of the Israelite armies. Today it is interpreted as God of the universe, referring to the heavenly armies. The second verse is about the River. The evocation of a river in Jerusalem, which in reality does not exist, is surprising. The water supply was guaranteed by springs such as Gihon and Ain Roghel. The river is not real, but symbolic: it anticipates Ezekiel's prophecy of a miraculous river that will irrigate the entire region as far as the Dead Sea. Similarities can be found in Joel and Zechariah, where living waters flow from Jerusalem and bring life everywhere, showing God as king of all the earth. All the hyperbole in the Psalm anticipates the Day of God, the final victory over all the forces of evil. The warlike tone in the refrains and in the last verse ("Exalted among the nations, exalted on earth") means that God fights against war itself. The Kingdom of God will be established over the whole earth, over all peoples, and all wars will end. Jerusalem, the "City of Peace," symbolises this dream of harmony and prosperity. For some commentators, the River also represents the crowds that pass through Jerusalem during the great processions.

Second Reading from the First Letter of Saint Paul the Apostle to the Corinthians (3:9...17)

The deepest desire of the Old Testament was that God would be forever present among his people, establishing a kingdom of peace and justice. Ezekiel expresses this with the prophetic name of Jerusalem: 'The Lord is there'. However, the fulfilment of this promise exceeds all expectations: God himself becomes man in Jesus of Nazareth, 'the Word who became flesh and dwelt among us'. St Paul, rereading the Old Testament, recognises that the whole history of salvation converges towards Christ, the eternal centre of God's plan. When the time is fulfilled, God manifests his presence no longer in a place (the Temple of Jerusalem), but in a person: Jesus Christ, and in those who, through Baptism, are united to him. The Gospels show this mystery of God's new presence in various ways: the Presentation in the Temple, the tearing of the veil at the moment of Jesus' death, the water flowing from his side (the new Temple from which life flows), and the purification of the Temple. All these signs indicate that in Christ, God dwells definitively among men. After the Resurrection, God's presence continues in his people: the Holy Spirit dwells in believers. Paul affirms this forcefully: "You are the temple of God, and the Spirit of God dwells in you." This reality has a twofold dimension: Ecclesial: the community of believers is the new temple of God, built on Christ, the cornerstone. Everything must be done for the common good and to be a living sign of God's presence in the world. Personal: every baptised person is a "temple of the Holy Spirit." The human body is a holy place where God dwells, and for this reason it must be respected and cared for. The new Temple is not a material building, but a living reality, constantly growing, 'a temple that expands without end', as Cardinal Daniélou said: humanity transformed by the Spirit. Finally, Paul warns: 'If anyone destroys God's temple, God will destroy him'. The dignity of the believer as the dwelling place of God is sacred and inviolable. Christ's promise to Peter is the guarantee: 'The powers of evil will not prevail against my Church'. In summary: God, who in the Old Testament dwelt in a temple of stone, in the New Testament dwells in Christ and, through the Spirit, in the hearts and community of believers. The Church and every Christian are today the living sign of God's presence in the world.

From the Gospel according to John (2:13-22)

Trade on the Temple esplanade. In the Gospel of John (chapter 2), Jesus performs one of his most powerful and symbolic acts: he drives the merchants out of the Temple in Jerusalem. The episode takes place at the beginning of his public mission and reveals the profound meaning of his presence in the world: Jesus is the new Temple of God. In Jesus' time, the presence of animal sellers and money changers around the Temple was a normal and necessary practice: pilgrims had to buy animals for sacrifices and exchange Roman money, which bore the emperor's image, for Jewish coins. The problem was not the activity itself, but the fact that the merchants had invaded the Temple esplanade, transforming the first courtyard – intended for prayer and reading the Word – into a place of commerce. Jesus reacted with prophetic force: 'Do not make the house of the Father a market'. He thus denounced the transformation of worship into economic interest and reaffirmed that one cannot serve two masters, God and money. His words echo those of the prophets: Jeremiah had denounced the Temple as a 'den of thieves' (Jer 7:11), and Zechariah had announced that, on the day of the Lord, 'there shall be no more merchants in the house of the Lord' (Zech 14:21). Jesus follows in this prophetic line and brings their words to fulfilment. Two attitudes emerge in response to Jesus' gesture: the disciples, who know him and have already seen his signs (as at Cana), understand the prophetic meaning of the gesture and recall Psalm 68(69): "Zeal for your house consumes me." John changes the tense of the verb ("will consume me") to announce Jesus' future passion, a sign of his total love for God and for humanity. His opponents ("the Jews" in John) react with mistrust and irony: they ask Jesus to justify his authority and refuse to be admonished by him. To their request for a sign, Jesus responds with mysterious words: "Destroy this temple, and in three days I will raise it up." They think of the stone Temple, restored by Herod in forty-six years, a symbol of God's presence among the people. But Jesus is speaking of another temple: his body. Only after the resurrection do the disciples understand the meaning of his words: the true Temple, the sign of God's presence, is no longer a building, but the person of the risen Jesus himself, 'the stone rejected by the builders, which has become the cornerstone'. This episode, placed by John at the beginning of his Gospel, already announces the whole Christian mystery: Jesus is the new place of encounter with God, the living Temple where man finds salvation. The ancient cult is outdated: it is no longer a matter of offering material sacrifices, but of welcoming and following Christ, who offers himself for humanity. Faith divides: some (the disciples) welcome this newness and become children of God; others (the opponents) reject it and close themselves off to revelation. Jesus, by driving the merchants out of the Temple, reveals that the true house of God is not made of stones but of people united with Him. His risen body is the new Temple, the definitive sign of God's presence among men. The episode thus becomes a prophecy of Easter and an invitation to purify the heart, so that God's dwelling place may never become a place of interest, but remain a space of faith, communion and love.

+ Giovanni D'Ercole

«Lateran/ to mortal things went above»

(Jn 2:13-22)

Where to worship the Most High?

Already the cosmos is like a great cathedral, wich weaves divine praises; then surely both the heights and the temples have had a historical sense.

But now Christ is the place where woman and man meet God, the centre of irruption and deployment of the Father’s Love, in the cosmos.

The Lord willingly comes, to merge with the life of the believer and to expand his abilities, qualitative resources, world of relationships.

The Eternal lives and acts in the Friend who - even unconsciously - accepts his proposals.

Thus, even if the heavens do not contain Him, the Lord deigns and delights to be among us and in us.

The great ancient Sovereign was relegated to the Temple, and in the events of everyday life one forgot about Him. Now we are the real and living Sanctuaries.

So, even if the crowds of tourists wander around to admire the art, the Basilicas are a sign, not reality.

We are the ‘churches’ outside the churches, where the Source of being that ‘reveals itself’ dwells and we must make others encounter it.

Effective sign and anticipation of a more human cosmos. In each the Face of Christ.

Only in this sense «Lateran/ to mortal things went upstairs» [Dante, Paradise 31, 30-35].

«Easter was near»: time of liberation from slavery - from the merchants who had seized the God of Exodus.

The people believed that they were emancipated by the acquisition of the ‘promised land’, and that they practiced a welcome cult.

In reality it was still a slave to a pagan image of the Almighty.

In fact, the Temple complex consisted of a series of circuits that gradually selected visitors.

Jesus wants to dismantle the barriers that prevent us from approaching God; all prejudices and dividing walls.

The great Novelty is that in Him everyone has access to the Father.

He proposes communion as a conviviality of differences, not synergy with different purpose.

Then, the fear instilled by the old religiosity had transformed the great places of worship of the ancient East into banks.

And the mixture of prayer and money is really unbearable.

When economic interests take over, the consequences for weightless people [and civilisation itself] are devastating.

Thus, the Master knocks us out of the false image of God, to recover it within each of us.

In short, we must do away with the palisades - albeit "ideals" - in which gratuitousness and prayer have very little resembling the relationship of the Son with the Father.

All this also pushing us to understand elsewhere, sailing towards impossible territories.

Finally arriving more and more at the density of the Mystery that wants to travel with us.

We’re gonna make a whole different kind of takeovers.

By now the haggling is incompatible with our action of ‘living stones’.

[Dedication of the Lateran Basilica, November 9]

Living Stones and Liberation from Merchants:

Sign and Anticipation of a new cosmos, of a new humanity

(Jn 2:13-22)

Where to worship the Most High? Already the cosmos is like a great cathedral, weaving divine praise; then certainly both high places and temples made historical sense.

But now Christ is the place where woman and man meet God, the centre of irruption and unfolding of the Father's Love, in the cosmos.

The Lord comes willingly, to merge with the life of the believer and expand his capacities, qualitative resources, world of relationships.

The Eternal lives and acts in the friend who - albeit unconsciously - accepts his proposals. Thus, even if the heavens do not contain Him, He deigns and delights to be among us and in us.

The great ancient Sovereign was relegated to the Temple, and in the affairs of daily life we forgot Him. Now we are the shrines, true and living.

So, even if crowds of tourists wander around to admire the art, the basilicas are signs, not realities.

We are the churches outside the churches, where the Source of being dwells, which reveals itself and which we must make others encounter.

Effective sign and anticipation of a more human cosmos. In each one the Face of Christ.

Only in this sense "Lateran/ a le cose mortali andò di sopra" [Dante, Paradiso 31, 30-35].

"The Passover was near": a time of liberation from slavery - from the merchants who had seized the God of the Exodus.

The people believed that they were emancipated through the acquisition of the 'promised land', and that they worshipped in a pleasing manner.

In reality, they were still enslaved to a pagan image of the Almighty, and to a religiosity repeatedly patched up for the use of the professionals of the sacred.

The Temple in Jerusalem was the pride of the spiritualising elite, yet Jesus behaves in a way that disconcerts the established cultural system.

He does not mediate, he does not seek support, he does not intend to make a career, he does not mind throwing away the market so dear to the priestly class.

Every implication was based on a false teaching, which appealed to the sense of unworthiness inculcated in simple people. Hence on the fear of heavenly curses - under conditions, favourable only to the protagonists of the religious trade.

The Temple complex was made up of a series of circuits that gradually screened out visitors.

Into the esplanade could enter all sane people, even pagans; then began the walls of separation.

The first, under threat of death, blocked the non-Israelites. The second the women, the third also the circumcised.

Only the ritualists had access to the inner sanctuary: no layman could tread on the sacred stones.

Only the high priest entered the holy of holies, once a year (Yom Kippur day).

The most striking feature of the complex [logic of its closed precincts] was Separation: the exclusion of people.

Precisely those most in need were not allowed in: the sick, paralytics, sinners, publicans, shepherds - not even Israelites.

Jesus wants to dismantle the barriers that prevent people from approaching God; all prejudices and dividing walls.

The great novelty is that in Him everyone has access to the Father, without hindrance or imprimatur to be implored.

He proposes communion as conviviality of differences, not synergy with any purpose.

He values the unicum of personal resources, not proposing the usual totem - hammering any of our faculties.

Anyone who wishes may enter the sanctuary of the new Temple-Person, without hindrance [nor having to first obtain permission (as sometimes happens) from dangerous, opaque, and insulting people].

Then, the fear inculcated by the old religiosity had turned the great houses of worship of the ancient East into banks - as well as places of obsession.

The mixture of prayer and money is really unbearable. When economic interests take over, the consequences on civilisation and weightless people are devastating.

But the theatre of 'sanctifying' and respectable power is back (at times, almost imperturbable) even under the aegis of the poor Crucified.

So Jesus in his prophets came - even - to emphasise the incompatibility between commerce and a life of communion with the Father.

Which connotes the enormous difference between material building and personal sacred place.

Christ in us does not set out to mend the ancient pious practice, nor to purify the Temple, but to replace it, to supplant it. And even eliminate it - because it tends to legitimise illusions of perfection, which dehumanise hearts and assemblies.

The Master throws us out of the false image of God presented in the spaces of what appears inviolable and heavenly... to recover him within each one of us and in the community that we really meet.

In short, we must put an end to the palisades - even 'ideal' ones - in which gratuitousness and prayer bear little resemblance to the Son's relationship with the Father.Informal and unbalanced in love like the Eternal Himself, we too do not know how to 'be in the world' in a fixed, tranquil, reassuring way.

By Faith we are no longer the product of shrines of cold, hard stones.

Not infrequently, temples are images of abstract religious knowledge, and of a standard way of life that incapacitates, that cannot give answers to new questions, that does not solve real problems.

We would indeed like to learn to translate our leaps forward with the "nostalgia for the infinite", with the desire to return to the Source, to Beauty, to the origins - but which accompany the "pilgrim".

They in Christ do not create any "constant and obsessive bond" [cf. Brothers All, no. 44].

Nor do we expect to end up in the surrendering and disembodied ideology of the elites: a way of thinking so sophisticated that it totally blocks any challenging bet for an educational risk and pastoral action.

We are not qualunquists.

On the contrary, we yearn to go all the way, to discover the Roots, and to astound the unexpressed characters; in the life of love that reaches the shadowy, hidden, deep sides. Those sides to which we have not yet given space.

Without precisely silencing anxieties, nor denying dark sides, or the contradictions, unpleasant moments, fractures, discomforts that coexist in the essence. And they complete us.

We will learn how to return to the House that belongs to the founding Eros, without suppressing the intimate protrusions - appeals of the soul, often constricted.

Then we will know and teach how to recover the bitter, unpleasant or "impure" dimensions that the wall temple imagines can be neglected, removed, sterilised.

Instead, they configure the most fertile terrain of our evolution.

All this may not reassure, but it activates the Exodus - pushing us to understand elsewhere, navigating towards impossible territories.

Finally, landing more and more in the density of the Mystery that wants to travel with us.

And devotions or not, we will make a different kind of acquisition - not that of business partners with God - or of 'separates'.

"Today the liturgy commemorates the Dedication of the Lateran Basilica, which is the cathedral of Rome and which tradition defines as "mother of all the churches of the Urbe and the Orbe". The term 'mother' refers not so much to the sacred building of the Basilica as to the work of the Holy Spirit that is manifested in this building" [Pope Francis, Angelus 9 November 2014].

We reiterate: only in this sense "Lateran/ a le cose mortali andò di sopra".

Sorry for the leaders of the "news" who want to tear us away from the infinite codes that inhabit us.

The eminent Friendly Self takes our step - he does not intend to relegate us to enlisted world-bearers.

Smuggling is now incompatible with our action as living stones.

The same is true in the relationship of Faith-Immediate Identity: no trading (cf. vv.23-25).

With those who approach Him as miracle-workers, material protectors, or banners for sacralising visions of the world all planted in the mire of the chronicle, Jesus has a detached attitude.

Credulity in the extraordinary of prodigies or thoughts is fragile, transient - subservient to the persistence of outward spectacles, flashy manners and fashions, or the useful.

It is not here that one accepts to become - like Him - critical witnesses of the new world. Fathers and mothers of a new humanity.

"If man pays attention to the objects of the senses, attachment to them eventually arises in him; from attachment arises desire, from desire arises anger; from anger arises bewilderment, from bewilderment confusion in memory, from loss of memory the ruin of the intellect: with the ruin of the intellect man is lost" (Bhagavad Gita, II, 62-63).

Liberation and Personalisation: Difference between Religiousness and Faith

Little House of God or place of business? No more haggling

(Lk 19:45-48)

Jesus notes that around the activity that took place within the perimeters of the Temple a whole ambiguous structure of sin had been articulated.

The Sanctuary's business eagerness was not even hidden - indeed, it even confronted it.

But the priestly perspectives of the holy tribute and the horizons of the people's full life conflicted.

Ditto for the aims of jurists and doctors, who willingly flocked especially under Solomon's porch [on the other side, towards the east] to 'grant' advice.

The exclusive function of fostering an encounter with the presence of God was totally mortified.

The sacred area had become a den of shrewd merchants, businessmen perpetually on the prowl, always intent on changing currency.

This was with the blessing of the sect of the ruling Sadducees, who could not resist the temptation to pull the strings of the lavish trade.In ousting the false friends of the succouring Father, the parasites of religiosity, the Lord does not so much aim to restore the purity of the Place, nor to restore the polish of the original sober worship - as the Prophets intended.

He renders a holy service not to the ancient God (as in the religions) but to the people - by that system [or tangle] rendered totally unaware of their own vocational dignity: only chained, milked, and sheared.

Indeed, the Zealots aimed to restore the purity of rituals. They imagined that they could somehow recover their coherence.

The Essenes, on the other hand, had abandoned the Temple altogether. They considered the shameful situation now compromised.

John the Baptist had made the same detachment.

Although of priestly lineage, he preached to the people the forgiveness of sins through a conversion of life, not through the sacrifices of the liturgy [only in Jerusalem].

Instead, the authentic Angel of the Covenant was definitely intransigent, far more radical than any of them!

In fact, according to the very first Christians, who frequented the Temple, the place of encounter with God, the land from which his Love radiated, was no longer linked to material aspects.

Nor was it in itself religious; much less imbued with doctrinal observances, moralistic codes, or one-sided worldviews.

Thus, for us too, the divine Presence and its Communion are not caught in mythical purity, ancient magnificence, perfectionist endeavours - or à la page adherence.

Service to God is honouring woman and man as and where they are: sacred respect starts from a Gift that already runs through our lives. Opinions are of no use.

The unknown Friend wants to dwell in us not to appropriate, but to merge and expand our relational and qualitative capacities. Our own, not others' or on the side.

In Christ, we move from obedience to more or less dated norms [even futuristic ones] to the style of personal likeness. That which builds living shrines.

Honour to the Father is realised not in the details or in the spirit of the body already dictated, but in the sons and daughters, however - if they live in fraternity.

This happens especially when they assimilate Jesus' Teaching [on Grace] (v.47).

Thus in time, they learn conviviality from Himself, and together they are encouraged to dialogue with their exceptional and unrepeatable Vocation, which captivates because it truly corresponds.

And intimate conviction is alone, incomparable and precious energy of transformative value - which leads one not to withdraw from oneself, one's own exceptionalism, nor to overlook the reality of one's brothers.

Rather, it induces one to make Exodus, to explore new conditions of being, to transfigure perception into blissful action.

Only from here does coexistence arise.

And Sin indeed remains deviation, but no longer transgression of the law - but inability to correspond to the Call that characterises, unleashes and empowers a surprising uniqueness of Relationship.

The first Tent of God is thus humanity itself, its beating heart - not a space of stones and bricks, fixed, delimited, or fanciful... to be adorned with overlays.

Having entered Jerusalem, the Master takes possession of the heavenly House - which is not the Temple, but the People.

That is why He casts out of the sacred imagery inculcated in the naive, precisely the most uneducational traits of the festival - and especially teaches the unhealthy, to feel already adequate!

Unbelievable: to each Christ changes the mental atmosphere.

The true Lord does not teach us to enter into habitual or abstract and formal armour, accepted in outline but distant from ourselves, from creatures.

Rather, he encourages us not to restrain our true nature with cloaks of habit [dated or not] according to which 'it is never enough'.

Behind our character essence lies a fruitful, unrepeatable, singular Calling; with visual and social implications that we do not know.

As we are - just so - we are fine.

There is no need to exorcise anything of our deepest being, which spontaneously manifests its compressed discomforts and joyful correspondences, even in outward eccentricities.

Rather, any conventional epidermal, adaptive, or cunning domestication stifles the core of the Calling by Name - authentic Guidance, impulse of Spirit.

Our inner world is not to be hysterically regarded as a dangerous outsider to be reconfigured.

Our innate roots and natural energy have the right to flourish and prevail over common ways or ideas: they are experimental traces of the Divine.

There is a Personal bond in them.

The Lord's claim is immediately countered by the hostility of the paludates, interested in the give-and-take of that mannerist theatre.

They make him out to be deranged, to be eliminated immediately: a very dangerous dreamer, because he activates and enhances souls, instead of the mediating structure.This is the condemnation handed down by the 'big boys' in society: the outcome of any truth operation.

This is how they try to tarnish any attempt at emancipation of the oppressed in spirit, in the core of the self - whether through fear of God or obsession with unworthiness.

But in today's reality, which heels us in, the Risen One continues to demythologise the excessive preoccupation with identified places, the "heights" of settled and material character.

With their implications that do not nourish in a full and stable way - on the contrary, they become a cankerworm.

In short, a change of approach is needed.

He himself is the essential point of worship of the Eternal.

In such a light of Person in His Person, each one can embrace proposals that are not others and intrusive; that will not prove to be ballast.

And the Church's authentic prestige will be to echo the proclamation that liberates and truly pleases.

Obviously provoking the same mercantile tensions; litmus test of our divine action.

Through the work of apostles frightened by the bluntness of the authorities, and perhaps themselves prone to compromise - the magnificent sanctuary that Jesus had explicitly described as a den of scoundrels will once again become the centre of the ecclesial assembly [Lk 24:53; Acts 5:12].

It will provide more effectively... not the burning conscience, but the tragic history of the holy city, to make its excess of importance fade away.

Even today: the ancient phantasmagorical culmination is becoming periphery, decay. And to find ourselves, we make it difficult.

An opportunity not to be missed to move forward in a lively and singular way, in tune with an ever new teaching on Love, which takes our step.

It is the burning Call of "the Mount", which centres on passion: precisely on Desire.

No longer a stern call to the 'no' of great appearances - but finally Listening to the Voice in the soul, which amazes (v.48).

Authentic sacredness of the temple.

Jesus' teaching in the venerable place is presented by Lk 19:47 as enduring: "he was teaching every day" [Greek text].

Through the Word that does not remain on high but partakes of our humanity (finally opened wide) He also finds His Temple today. 

Dwelling place cleared of old and new hunters.

He only longs for his People - women and men freed from the cave of robbers [Jer 7:11; Lk 19:46] who still try to penetrate our quality of relationship.

Paraphrasing the encyclical Fratelli Tutti (No. 226) we gladly reiterate with Pope Francis: "there is no more room for empty diplomacies, for dissimulations, double talk, cover-ups, good manners that hide the reality" (irritating) of business partners with God.

The rubbish must be eliminated. The stakes are too high and personal.

With what does not correspond, even culturally, socially and spiritually, one no longer bargains.

To internalise and live the message:

Do you still need set times, carved-out places, gestures of atonement and propitiation, or do you feel a living relationship with God?

What is your House of Prayer?

Churches of service, not supermarkets.

The most important temple of God is our heart

"Churches of service, churches that are gratuitous, just as salvation was gratuitous, and not 'supermarket churches'": Pope Francis did not mince words in re-proposing the relevance of Jesus' gesture of driving the merchants out of the temple. And "vigilance, service and gratuitousness" are the three key words he relaunched in the mass celebrated on Friday 24 November at Santa Marta.

"Both readings of today's liturgy," the Pontiff explained, "speak to us of the temple, indeed of the purification of the temple. Taking his cue from the passage in the first book of Maccabees (4:36-37, 52-59), the Pope pointed out how "after the defeat of the people that Antiochus Epiphanes had sent to paganise the people, Judas Maccabaeus and his brothers wanted to purify the temple, that temple where there had been pagan sacrifices, and restore the spiritual beauty of the temple, the sacredness of the temple". For this "the people were joyful". Indeed, we read in the biblical text that "great was the joy of the people, because the shame of the pagans had been wiped away". Therefore, the Pope added, "the people rediscovered their own law, they rediscovered their own being; the temple became, once again, the place of the encounter with God".

"Jesus does the same when he expels those who were selling in the temple: he purifies the temple," said Francis, referring to the Gospel passage from Luke (19:45-48). In doing so, the Lord makes the temple "as it should be: pure, only for God and for the people who go to pray". But, on our part, "how do we purify the temple of God?". The answer, said the Pope, lies in "three words that can help us understand. First: vigilance; second: service; third: gratuitousness'.

"Vigilance", therefore, is the first word suggested by the Pontiff: "Not only the physical temple, the palaces, the temples are the temples of God: the most important temple of God is our heart, our soul". So much so that, the Pope pointed out, St Paul tells us: 'You are the temple of the Holy Spirit'. Therefore, Francis reiterated, 'within us dwells the Holy Spirit'.

And this is precisely 'why the first word' proposed by Francis is 'vigilance'. Hence some questions for an examination of conscience: "What is happening in my heart? What is happening within me? How do I deal with the Holy Spirit? Is the Holy Spirit one more of the many idols I have within me or do I care for the Holy Spirit? Have I learnt to be vigilant within myself, so that the temple in my heart is only for the Holy Spirit?"

Here, then, is the importance of "purifying the temple, the inner temple, and keeping watch," said the Pope. With an explicit invitation: "Be careful, be vigilant: what happens in your heart? Who is coming, who is going... What are your feelings, your ideas? Do you speak with the Holy Spirit? Do you listen to the Holy Spirit?" It is, therefore, a matter of "watchfulness: be attentive to what is happening in our temple, within us".

The "second word is service," continued the Pontiff. "Jesus," he recalled, "makes us understand that he is present in a special way in the temple of those in need". And "he says it clearly: he is present in the sick, those who suffer, the hungry, the imprisoned, he is present there". For the word "service" Francis also suggested some questions to ask oneself: "Do I care for that temple? Do I take care of the temple with my service? Do I approach it to help, to clothe, to console those in need?"

"St John Chrysostom," Francis noted, "rebuked those who made so many offerings to adorn, to beautify the physical temple and did not take care of those in need: he rebuked and said: 'No, this is not good, first the service then the ornaments'". In short, we are called to "purify the temple that is others". And to do this well, we must ask ourselves: "How do I help to purify that temple?". The answer is simple: "With service, with service to the needy. Jesus himself says that he is present there". And 'he is present there,' the Pope explained, 'and when we approach to give service, to help, we resemble Jesus who is there'.

In this regard, Francis confided that he had 'seen such a beautiful icon of Cyrene helping Jesus carry the cross: looking closely at that icon, the Cyrene had the same face as Jesus'. Therefore, 'if you guard that temple which is the sick, the imprisoned, the needy and the hungry, your heart will also be more like that of Jesus'. Precisely "that is why guarding the temple means service".

"The first word, vigilance," the Pontiff summarised, expresses something that "happens within us". While "the second word" leads us towards "service to the needy: that is purifying the temple". And "the third word that comes to mind," he continued, "reading the Gospel is gratuitousness. In the Gospel passage, Jesus says: "My house shall be a house of prayer. You, on the other hand, have made it a den of thieves'. Precisely with these words of the Lord in mind, said the Pope, "how many times with sadness do we enter a temple - think of a parish, a bishopric - and we do not know whether we are in the house of God or in a supermarket: there are businesses there, even the price list for the sacraments" and "gratuitousness is missing".

But 'God saved us gratuitously, he did not make us pay for anything,' the Pontiff insisted, inviting us to be of help 'so that our churches, our parishes are not a supermarket: that they are a house of prayer, that they are not a den of thieves, but that they are free service'. Of course, the Pope added, someone could object that 'we must have money to maintain the structure and also we must have money to feed the priests, the catechists'. The Pontiff's answer is clear: "You give freely and God will do the rest, God will do what is lacking".

"Guarding the temple," Francis affirmed, "means this: vigilance, service and gratuitousness". First of all "vigilance in the temple of our heart: what happens there, be careful because it is the temple of the Holy Spirit". Then "service to the needy" he repeated, also suggesting reading chapter 25 of Matthew's gospel. Service also "to the hungry, the sick, the imprisoned, those in need because Christ is there", always with the certainty that "the needy is the temple of Christ".

Finally, the Pope concluded, the 'third' point is the 'gratuitousness in the service that is given in our churches: churches of service, churches that are gratuitous, just as salvation was gratuitous, and not 'supermarket churches'."

[Pope Francis, St. Martha, in L'Osservatore Romano 25/11/2017]

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?