"O inconceivable and unfathomable Mercy of God,

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

Dear Brothers and Sisters!

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

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

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

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

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

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

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

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

23rd Sunday in Ordinary Time (year C)  [7 September 2025]

May God bless us and may the Virgin Mary protect us! In this Sunday's Gospel, Jesus develops the 'precautionary principle', which is also enshrined in Article 191 of the Treaty on the Functioning of the European Union (TFEU). This proves that the Word of God is divine wisdom which, as we understand in the first reading and in the responsorial psalm, illuminates every human choice and decision.  Wisdom that is always the secret of true happiness.

*First Reading from the Book of Wisdom (9:13-18)

Wisdom, in the biblical sense, is in some ways the art of living. Israel, like all neighbouring peoples, developed extensive reflection on this theme beginning with the reign of Solomon, and its contribution in this field is entirely original. It can be summarised in two points: first of all, according to the Bible, only God knows the secrets of happiness, and if man claims to discover them on his own, he follows false paths, as is clear from the lesson of the Garden of Eden. Secondly, God alone reveals the secret of happiness to his people and to all humanity: this is the message of this text, which is above all a lesson in humility. Isaiah had already stated that God's thoughts and ways are different from ours (cf. Is 55:8), and the book of Wisdom, written much later in a very different style, repeats: 'Who can discover the will of God? Who can imagine what the Lord wants?" (v. 13). We cannot have the slightest idea of what God thinks, and we know only what He has communicated through His prophets. Job had asked where to seek wisdom, because it does not exist on the earth of the living, and only God knows where it is (cf. Job 28:12-13, 23); shortly afterwards, God reminds Job of his limitations (chapters 38–41) and, at the end of the demonstration, Job bows down and admits that he spoke without understanding  the wonders that "are beyond me and that I did not know" (Job 42:3). In the Book of Wisdom, the discussion on human knowledge develops among the most intellectual minds that existed in Alexandria, when scientific and philosophical disciplines were highly developed and the Library of Alexandria was famous. The author reminds these scholars of the limits of human knowledge: 'The reasoning of mortals is timid, and our reflections are uncertain' (v. 14). And again: 'We can scarcely imagine the things of the earth, we discover with difficulty those within our reach; but who has investigated the things of heaven? (v. 16). The author does not mean that if we can discover the earth, we will be able to understand heavenly things, but he affirms that it is not only a question of the level of knowledge, as if man could discover the mysteries of God through reasoning and research, but it is a question of nature: we are only human, and there is an abyss between God and us, God being the Totally Other and his thoughts being beyond our reach. Herein lies the second lesson of the text: if we recognise our powerlessness, God himself reveals to us what we cannot discover on our own, giving us the gift of his Spirit (cf. 1:9). The other readings for this Sunday indicate the new behaviours inspired by the Spirit who dwells in us. One more observation: in verse 14, 'a corruptible body weighs down the soul, and the clay tent oppresses a mind full of worries', we see a conception of man that is unusual in the Bible, which usually insists on the unity of the human being, whereas here he is described as a being composed of an immaterial spirit and a material shell that contains it. The Book of Wisdom, written in a Greek context, uses this vocabulary so as not to scandalise its Greek readers, but it certainly does not want to describe a dualism of the human being: rather, it presents the inner struggle that takes place in each of us and which St Paul describes as follows: 'I do not do the good I want, but the evil I do not want' (Rom 7:19). Ultimately, this text makes an original contribution to a great dual biblical discovery: God is both Totally Other and Totally Near. God is Totally Other: 'Who can know the will of God? Who can imagine what the Lord wants?' (v. 13). At the same time, He makes Himself Totally Near by giving man wisdom and His Holy Spirit (v. 17). And so men were instructed in what is pleasing to God and were saved through wisdom (cf. v. 18).

*Responsorial Psalm (89/90:3-4, 5-6, 12-13, 14, 17)

The first reading, taken from the book of Wisdom, is echoed in this psalm, which offers a magnificent definition of wisdom: 'Teach us to count our days, and we will gain a wise heart' (v. 12). These verses give an idea of the general atmosphere, and one expression sounds quite unusual: 'Return, Lord, how long? Have mercy on your servants' (v. 13). It is as if to say: 'We are unhappy at this moment, we are being punished for our sins; forgive us and take away the punishment', a typical formula of a penitential liturgy in the context of a penitential ceremony in the temple of Jerusalem. Why does Israel ask for forgiveness? The first verses suggest the answer: 'You turn man back to dust, when you say: Return, children of man' (v. 3).  The problem is that our condition as sinners is linked to Adam, and the entire psalm meditates on the account of Adam's sin in the book of Genesis. In the beginning, God and man stood face to face: God, the creator, and man, his creature made from dust. The second verse (absent here) of the psalm says precisely: 'Before the mountains were born and the earth and the world were created, from everlasting to everlasting, you are God'. Before Him, we are but a handful of dust in His hands. Yet man dared to challenge God and can only meditate on his true condition: "The years of our life are seventy, eighty for the strongest, and their bustling is toil and disappointment; they pass quickly and we fly away" (v. 10).  And we are truly small: "A thousand years in your sight are like yesterday when it is past, like a watch in the night" (v. 4), as St Peter comments: "Do not ignore this one fact, beloved: with the Lord one day is like a thousand years, and a thousand years are like one day" (2 Pet 3:8). After this realisation comes the plea: “Teach us to count our days, that we may gain a wise heart. Return, Lord, how long? Have mercy on your servants. Satisfy us in the morning with your love, that we may rejoice and be glad all our days” (vv. 12-14). True wisdom is to remain small before God, and the psalm compares human life to grass that “in the morning it flourishes and sprouts, in the evening it is mown and withers” (v. 6). How often, when faced with sudden death, do we say that we are nothing! It is not a matter of humbling ourselves, but of being realistic and remaining serene in God’s hands. 'Satisfy us in the morning with your love: we will exult and rejoice all our days' (v. 14): this is the experience of the believer, aware of his own smallness and trusting in the hands of God, to whom we can ask that 'you make known to your servants your work and your splendour to their children. May the goodness of the Lord our God be upon us" (vv. 16-17a). Even more daring is the last verse of the psalm, which repeats twice, "Make firm the work of our hands" (v. 17). Perhaps the psalmist was referring to the reconstruction of the temple in Jerusalem after the Babylonian exile, amid all kinds of opposition. More generally, however, it expresses the common work of God and man in the fulfilment of creation: man works in creation, but it is God who gives human work stability and effectiveness. 

*Second Reading from the letter of St Paul the Apostle to Philemon (9b-10.12-17)

On previous Sundays, we read passages from Paul's letter to the Colossians; today, however, Paul, while in prison, writes to Philemon, a Christian from Colossae (in Turkey), and it is a personal letter, full of diplomacy, on a very delicate subject. Philemon probably had several slaves, although history does not specify this, and one of them was called Onesimus. One fine day, Onesimus ran away, which was totally forbidden and severely punished by Roman law because slaves belonged to their masters as objects and were not free to dispose of themselves. During his escape, Onesimus met Paul, converted and entered the apostle's service. It was a complicated situation: if Paul kept Onesimus, he would be complicit in his abandonment of his post, and Philemon would not like that. If, on the other hand, Paul sent him back, the slave would be at serious risk, as Paul acknowledges later in the letter that Onesimus was indebted to his master. However, he decided to send Onesimus back with a request for forgiveness, in which he used all his powers of persuasion to convince Philemon: 'I, Paul, as I am, an old man and now also a prisoner for Christ Jesus, appeal to you for my child Onesimus' (vv. 9-10). He points out that he would like to keep him, but he knows that the final decision rests with Philemon (vv. 12-14), so he does not intend to force Philemon's hand. However, he knows exactly what he wants to achieve and reveals it gradually. First of all, he asks Philemon to forgive Onesimus for running away, and more than simple forgiveness, Paul suggests a true conversion: Onesimus is baptised and is now a brother to Philemon, a Christian and his former master: "For this reason he was separated from you for a while, so that you might have him back forever, no longer as a slave, but much more than a slave, as a beloved brother" (vv. 15-16). Paul goes even further: "If you consider me a friend, welcome him as you would welcome me" (v. 17).

*From the Gospel according to Luke (14:25-33)

The ending illuminates the whole discourse: emphasising totality (the renunciation of all his possessions, v. 33), Luke re-proposes his theology of poverty as radical discipleship of Christ. Let us begin with the phrase concerning family ties (v. 26): Jesus does not say to consider them as nothing, because that would be contrary to all his teaching on love and to the commandment "Honour your father and your mother". Rather, he means that these ties are good, but they must not become obstacles that prevent us from following Christ because the bond that unites us to Christ through Baptism is stronger than any other earthly bond. The difficulty of this Gospel lies elsewhere: at first glance, the connection between the different parts is not clear. Jesus says: "If anyone comes to me and does not love me (in Eastern Semitic language, 'to hate' also means 'to love less') more than his father, his mother... he cannot be my disciple" (v. 26), a phrase that we find echoed (included) in the last one: "Anyone of you who does not renounce all his possessions cannot be my disciple". Between these two statements there are two short parables: that of the man who wants to build a tower and that of the king who goes to war. Their lesson is similar: whoever wants to build a tower must first calculate the cost so as not to embark on a senseless undertaking; in the same way, the king who plans to go to war must first assess his forces. Wisdom consists in adapting one's ambitions to one's possibilities: a truth that applies in every area. How many projects fail because they are started too hastily without reflection, foresight and calculation of the risks? This is elementary wisdom, the secret of success. In fact, to govern is to foresee, and perhaps one becomes an adult on the day one finally learns to calculate the consequences of one's actions. But does this not seem to contradict the message of the phrases that open and close Jesus' discourse? These seem to speak a language that is anything but prudent and measured: first of all, to be a disciple of Christ, one must prefer him to anyone else and follow him with all one's heart, yet wisdom and even justice require respect for natural ties with family and environment. The second requirement is to carry one's cross decisively, accepting the risk of persecution, and the third condition is to renounce all one's possessions. In short, to leave behind all emotional and material security for Christ. But is all this prudent? Does it not seem far removed from the arithmetic calculations of the two short parables? Yet it is clear that Jesus does not enjoy cultivating paradoxes and does not contradict himself. It is therefore up to us to understand his message and how the two short parables shed light on the choices we must make in order to follow him. On closer inspection, Jesus always says the same thing: before embarking on an undertaking, whether it be following him, building a tower or going to war, he invites us to do our sums carefully and not to make mistakes. Those who build a tower calculate the cost; those who go to war assess the number of men and weapons; and those who follow Christ must also do their calculations, but of a different kind: they must renounce anything that might hinder them and thus place all their riches, both emotional and material, at the service of the Kingdom. Above all, they must rely on the power of the Spirit who 'continues his work in the world and brings every sanctification to completion', as the fourth Eucharistic prayer says. Here too, it is a calculated risk: in order to follow Jesus, he points out the risks to us — knowing how to leave everything behind, accepting misunderstanding and sometimes persecution, renouncing immediate gratification. To be Christians, the true calculation, the true wisdom, is not to rely on any of our earthly securities; it is as if he were saying to us: Accept that you have no securities: my grace is enough for you! Already the first reading, taken from the book of Wisdom, clearly stated this: the wisdom of God is not that of men; what appears to be folly in the eyes of men is the only true wisdom before God. With him, we are always in the logic of the grain of wheat: accept to die underground, but only in this way can it sprout and bear fruit. Blessed are those who know how to free themselves from false precautions in order to prepare themselves to pass through the narrow gate mentioned in the Gospel of the twenty-first Sunday (Lk 13:24). 

NOTE Jesus develops here the 'precautionary principle' which is also enshrined in Article 191 of the Treaty on the Functioning of the European Union (TFEU). In the two parables, it is clear that we must sit down to calculate risks and costs, taking preventive measures - even in the absence of complete scientific evidence. In the case of the disciple, the data for the calculation are completely different: Jesus wants us to evaluate well that our only wealth is in him and our only strength is his grace. And even the assessment of risks and objectives eludes us: as the Book of Wisdom says in the first reading: 'Who can know the will of God? Who can imagine what the Lord wants? The reasoning of mortals is timid and our reflections uncertain'.

+ Giovanni D'Ercole

Get ahead and Forgive forward

(Lk 6:27-38)

The adventure of extreme Faith is for a wounding Beauty and an abnormal, prominent Happiness. But only those who know to wait will find their way.

Not opposing the wicked allows one to experience the Beatitudes (Lk 6:20-26) - antidote to one-sided relationships; however, tolerating becomes impossible if we do not allow an innate Energy to develop.

Greek text of Lk does not speak of ‘merits’ [cf. Italian translation 1974] or even of ‘gratitude’ [It. translation 2008] but rather of «Gratuity» (vv. 31.33-34)!

Of course, it is not easy to understand the meaning of the Gift, of the Free.

Yet here the flowering will be without forcing, because in the infinitely repeated repaying there is no wisdom that reads inside; in the overthrow, yes.

New experience of God is that of a genuine creative Love, which ceaselessly throws away, introduces new powers, and incredibly turns everything upside down.

It will not be the effort that will make us stay where the perfect Vocation wants us to dwell, but a correspondence - even in the swings.

Outside and within us there is another territory, where the affinity of waiting meets God's plan.

The spiral of returning the offense can occupy all of our space. Thus it dulls the ability to match the new ringing of the Call.

It takes away our perception, all the listening to the News of God which is in its infancy.

Generating all our confusions, the Salvation pales. History which vice versa is creating an unprecedented one: it’s cut at the root.

To grasp the very rhythm of God (which wisely creates), souls must wait the step of things, which mature in linear terms until they overturn or multiply - in an exclusive and unprecedented way.

The events themselves regenerate spontaneously, outside and even within us; useless to force. The growth and destination continues also thanks to the spring of mockery and external constraints.

Then, firmness in acceptance becomes the source of a new child - of an unexpected Genesis that is just intertwining its first roots with that swampy soil.

Suspension experienced in the Mystery opens our destiny of foolishness already decreed to trust in a new, unrepeatable Act of Being.

It opens up the unexpected Sense, in a climate of inventiveness that flies over the action-reaction instinct. This is so that the chain of normality doesn’t take over the prodigy.

Non-violence is therefore not a norm of mere delicacy, but rather a higher Arrow, which indicates a non-mechanical direction of Research, which advances from discovery to discovery.

Allowing everyone to pass on, creates the right detachment so that when we are ready, the time will come to realize: our mortification was a crossroads. It opened destiny to a less short hope, expanding life.

If others are not as we have dreamed of, it’s fortunate: the doors slammed in the face and their goad put us in contact with profound virtues, and with the resources that we have not yet given space to.

Betrayals, harassment, spite, revenge, outrage, mortification suffered... which would like to make us restless and dishearten... are preparing our development, and many other joys.

"Win-or-lose" alternative is false: we have to get out of it.

[Thursday 23rd wk. in O.T.  September 11, 2025]

The 'win-or-lose' alternative is false: you have to get out of it. Do you want to get ahead of me? Have a seat

(Lk 6:27-38)

Not opposing the wicked allows one to experience the Beatitudes (Lk 6:20-26) - the antidote to one-sided relationships; but this is impossible if we do not allow an innate Energy to develop.

The Tao says: "If you want to be given everything, give up everything". In the infinitely repeated reciprocation, there is no wisdom reading in; in the reversal, yes.

The Greek text of Lk does not speak of "merits" (cf. translation CEI 1974) nor of "gratitude" (translation CEI 2008), but of "Gratitude" (vv.31.33-34)!

Of course, it is not easy to understand the meaning of the Gift, of Gratuity: but the Master does not want us only to become more capable of thankfulness and well-behaved.

Jesus in us is not simply concerned with changing the situation and softening it: he wants to replace the whole system of spurious things and artificial, mannered relationships.

Otherwise nothing would be changed, nothing would be radically reversed; quite the contrary: in the goodness of circumstance the superstructures that alienate us would be strengthened.

The new experience of God is that of a genuine creative Love, which ceaselessly tosses up, introduces new powers, and incredibly turns everything upside down.

There is a greater Justice: living in the new position that the tide of life and Providence chisel out for each of us.

It is not effort that will make us stand where the (truly perfect) Vocation wants us to dwell, but a slow match - even in the swings.

Outside and inside of us there is another territory, where the affinity of the Waiting meets God's Design: this after a time of Silence that intensely lives the today by grasping its depth, intuiting it as the unpredictable root of tomorrow.

There is a different Reign, where condescension meets new drives, cosmic and acutely personal; Profile of the Living.

Thus, here we are without precipitation: after a pause energy, virtue becoming root and sap of the most exclusive future.

The spiral of returning offence can occupy all our space and time. Thus it dampens the ability to correspond to the new jingle of the Calling.

It takes away our perception, our whole listening to the Newness of God that is in the dawning.

The First Testament recognised the principle of justice 'one is worth one' in the right of vengeance.

Thus curbing the volume of retaliation and the power of the strong [their possible blind violence as a result of trifles] over the weak within the limit of equality.

But this is not enough not to pervert relations and allow the Father to propose a special realisation to us, which imposes 'Suspensions' from the homologising spiral.

By generating confusions of our own, it pales the very history of salvation that is, on the contrary, creating an unprecedented: it cuts it off at the root.

This is why the Lord orders the subversion of the habits of ancient religiosity, of its own impetus; of the divisions involved [acceptable or not, friends or enemies, near or far, pure and impure, sacred and profane, etc.].

The divine Kingdom starts from the Seed, not from outward gestures or forms; nor does it use conformist sweeteners, which leave roles untouched.

In order to grasp the very rhythm of God (who wisely creates) souls must take the pace of things, which mature in linear terms until they overthrow or multiply - not in a 'printed' way, but in a personal way.

The events themselves regenerate spontaneously, outside and even within us; no need to force it.

Growth and destination also remain thanks to the spring of external mockeries and constraints.

In the Tao Tê Ching we read: 'If you want to obtain something, you must first allow it to be given to others'. Flowering will be without compulsion.

So, steadfastness in the tribulation, acceptance and forbearance of profiteers, the superficial and the vain becomes the offspring of a new child, of an unthought-of Genesis that is just weaving its first roots with that very marshy soil.

From ingots nothing is born, from the obstinate the usual things are born, from the hasty the exact opposite; from dung new flowers are born, which we did not even plant.

The suspension experienced in Mystery opens our fate of already decreed foolishness to trust in a new, unrepeatable Act of Being.

It opens up the Meaning that you do not expect, in a climate of inventiveness that glosses over the action-reaction instinct - so that the chain of normality does not take over the prodigy of vocational Identity, of our character and realisation.

Non-violence is not, therefore, a norm of mere exquisiteness of mind, but a superior Arrow, pointing a direction of non-mechanical Research, which advances from discovery to discovery.

The truly exemplary life is always of a different kind, out of the ordinary.Letting everyone, even the opportunists [and holiness actors] get ahead, does not immediately put us in the saddle or in the shop window, but neither will it ultimately make us pay too much in person.

It creates the right detachment so that when we are ready, the time will come when we will realise that our mortification was a crossroads: it opened up our destiny to a less short-lived, life-expanding hope.

The Tao says: "New beginnings are often disguised as painful losses [but] what is yielding overcomes what is hard. The slow overcomes the fast'.

If the others are not as we dreamed, it is fortunate: the doors slammed in our faces and their sting put us in touch with our deepest virtues, and with the resources we have not yet given space to.

Betrayals, abuses, spite, revenge, outrages, mortifications... that would like to make us uneasy and dishearten us... are preparing our development, and much other joys.

The adventure of extreme Faith is for a Beauty that wounds and an abnormal, prominent Happiness. But only those who know how to wait find their Way.

Forgiveness ahead: not marking boundaries

Exemplary encounter and Life at the unknown summit

(Lk 6:36-38)

Is it possible to put the Gospel under exemplary "Measure" - e.g. of (retributive) Law or of First Testament and Tradition?

No, it would not build Family. And the culmination of this kind of experience would be an ethnic or elitist prerogative.

Configuration and proposal that would give birth everywhere to a grey, slavish, fragile world; incapable of dialogue and unknown discoveries.

After feeling separated from a humanising and divine quality of life, only the awareness of reconciliation can transform environments and people.

Such is the living Jesus in community.

He immerses his intimates in a new experience of fluid understanding, devoid of pride - despite being 'devout'.

Without, in fact, assuming prissy or photocopied attitudes.

It is then that humility effortlessly floods us, bringing Charity to the summit: in the heavenly setting of the Gratis that shifts the gaze.

By suppressing, artifices inexorably close off the joy of living.

They harness it in manners, in the endless accentuation of effort - against oneself, and against the world of others.

Conventions, standard duties and reactions, never contain the benevolent, incisive energies of growth.

We see it in the lives of the saints: listening deeply, letting it be... and Forgiveness, they increase love a hundredfold.

It becomes the source of incredible gestures in favour of one's neighbour; in the accentuated realisation, in the care, in the free hospitality, in the total and unstinting gift.

There is always a need for the contribution of new energies and situations - even intimate ones - and their surprises.

Not discarding the naivety of others means having learnt to welcome our own frailties and oppositions.

The world begins to change when we accept ourselves, in the experience of appreciation of the God-With-We.

This is how we learn to perceive Beauty, instead of dryness and detachment: that which makes life more intense and at the same time smooth.

Even the knowledge of God is not a confiscated commodity or an acquired science, already inwardly and outwardly foreclosed.

It moves from one action and another, unceasingly; it is realised in an ever-living Encounter, which neither blocks nor dissolves the personality of each one.

The criterion of acceptance (albeit of varied goods for the soul), the principle of remission, coexistence, communion (even of multiple, even material resources) have been the main catalysts for growth.

Right from the earliest churches, the vector of mercy, even in summary, in petty things, was the source and meaning of all the formulas, of all the signs of the nascent liturgy itself.

The existential and spiritual centre to which to converge.

Here was the conciliation of friction between customs and less closed conceptions, between bell towers and internal tribes, traditionalists and avant-gardists; and so on.

In the Spirit of Providence, every composition is not simply a work of magnanimity proper to those who seek always to look ahead.

It is the beginning of the future world; the beginning of an unforeseeable and unspeakable adventure, even a scapegoat.

And we in such a kingdom are suddenly reborn. Reborn; as if sprung from the new humanity, the condition of authentic children.

Generated again by the Father, who grants everything and everyone: because we have come into frank contact, in the Person of Christ.

In short, Christian Forgiveness is not the common 'positive look'. Nor does it have anything to do with so-called 'positive thinking'.

Tolerance of children is not a simplistic 'going beyond' in an artificial sense. As in pretending nothing has happened and turning a blind eye [in a blunt, sometimes intimately contemptuous manner].

The spirit of understanding to which we are called does not derive from good-natured paternalism, which only saves manners.

It is God's newness that creates an environment of Grace - with enormous possibilities, bursting forth from diverse energies.Novelty that breaks through to shatter primates, stagnant balances.

It does so through an impossible opening of credit - with a lordship of qualities and perspectives.

Scenarios that regenerate and reactivate individuals, families, fraternities; the whole world.

All so that we are freely placed in the position and reciprocity that enables us to reveal the hidden - astounding - meaning of being and vocation.

The very reason why we were born.

Per-gifting is a surplus restitution of all lost dignity. Indeed, far beyond.

It does not just put us back on our feet; it does not just restore. It enhances and strengthens the dull.

It transforms the mediocre or those who approach despite having a different sensibility, a heavy baggage, and the voiceless... into outriders and brilliant inventors.

Because what was unthought of yesterday will be clarifying and driving tomorrow.

In the wake of different visions or expectations, confusions will make sense.

The thinning of the fog will not be achieved by normal, enlisted hearts, always indulgent towards themselves but stern when someone touches their interests and habitual automatisms.

The work of healing, of recovering the scattered being - the therapy of the real problems - will arise rather through the work of the despised and intruders.

Scorned, despised, eccentric, shaky - out of every turn and predictability.

Leavened dough. Not self-referential.

These are the authentic virtuosos. Principle of Catholicity, understood as a wide field.

The Pearls of the New Pastoral: those who help not to mark too many ideal boundaries.

"There is a happy formula of St. Vincent de Lérins who, comparing the growing human being and the Tradition that is transmitted from one generation to the next, affirms that one cannot preserve the "deposit of faith" without making it progress: "consolidating with the years, developing with time, deepening with age" (Commonitorium primum, 23.9) - "ut annis consolidetur, dilatetur tempore, sublimetur aetate".This is the style of our walk: realities, if they do not walk, are like waters. Theological realities are like water: if water does not flow and is stale, it is the first to go rotten. A stale Church begins to be putrefied [...].

And here I would like to point out that even on the concept of "the people of God" there can be rigid and antagonistic hermeneutics, remaining trapped in the idea of an exclusivity, of a privilege, as happened with the interpretation of the concept of "election" that the prophets corrected, indicating how it should be correctly understood. It is not a privilege - to be God's people - but a gift that someone receives ... for himself? No: for all, the gift is to give it: this is the vocation [...].

Why do I tell you these things? Because in the synodal journey, listening must take into account the sensus fidei, but it must not neglect all those 'presentiments' embodied where we would not expect it: there may be a 'sniff without citizenship', but it is no less effective.

The Holy Spirit in his freedom knows no boundaries, nor does he allow himself to be limited by affiliations. If the parish is the home of everyone in the neighbourhood, not an exclusive club, I recommend: leave doors and windows open, do not limit yourself to considering only those who attend or think like you - that will be 3, 4 or 5%, no more. Allow everyone to come in... Allow yourself to go out and let yourself be questioned, let their questions be your questions, allow yourself to walk together: the Spirit will lead you, trust the Spirit. Do not be afraid to enter into dialogue and let yourselves be moved by dialogue: it is the dialogue of salvation'.

[Pope Francis, Address to the Diocese of Rome 18 September 2021].

Says the Tao Tê Ching (LIX):

"When no one knows his culmination, he can possess the kingdom".

Life of pure Faith in the Spirit.

It is the paradoxical and unprecedented 'mechanism' that makes one assess the crossroads of history, unravelling the knots of the real questions.

It not only overcomes, but rather supplants difficult moments - bringing us back to the true path.

And it orients reality to the concrete good; multifaceted, not one-sided.

It makes reality itself soar in the wonder of the Spirit, which is unleashed in a more important way than usual - towards itself.

To internalise and live the message:

Do you see in your community that someone claims to commandeer the fact of Faith, turning it into a measured, predictable duty?

In your opinion, what description of God's work does it convey?

Conversely, what unimaginable and out-of-scale effect has your first or minimal involvement in the life of Faith-love produced?

Forgiveness and Faith: Living Encounter

Free eccentric, forward: Sacrament of humanity as such

(Lk 17:1-6)

The knowledge of God is not a confiscated commodity or an acquired and already foreclosed science: it moves from one action to another, unceasingly; it is realised in an ever-living encounter, which does not block or dissolve us.

Typical, the experience of the "little ones" [mikròi v.2]. From the earliest communities of faith, they have been those who lacked security and energy; unstable and without support.

Since time immemorial, "Little Ones" have been the incipients; the new ones, who have heard of Christian brotherhood, but are sometimes forced to stand in line, aside, or give up the journey.

But the criterion of welcome, tolerance, communion even of material goods, has been the first and main catalyst for the growth of the assemblies.

Even the origin and meaning of all the formulas and signs of the liturgy.

The existential and ideal centre to which to converge. For a proactive and in itself transformative Faith.

In the Spirit of the Master, even for us the conciliation of friction is not simply a work of magnanimity.

It is the beginning of the future world. The beginning of an unforeseeable and unspeakable adventure. And we with it suddenly reborn: coming into frank contact in Christ. He who does not extinguish us at all.

Hence the Christian forgiveness of children, which is not... 'looking positive', and 'turning a blind eye': rather, Newness of God that creates an environment of Grace, propulsive, with enormous possibilities.

Force that breaks through and paradoxically lets the dark poles meet, instead of shaking them off. Genuinely eliminating useless comparisons, words and ballasts, which block the transparent Exodus.

Dynamics that guide one to the indispensable and unavoidable: waves to shift one's gaze. Teaching one to notice one's own hysterics, to know oneself, to face anxiety, its reason; to handle situations and moments of crisis.

Mouldable virtue that places one in intimate listening to the personal essence.

Hence, solid, broad empathy that introduces new energies; it brings one's own deep states, even standard life, together... arousing other knowledge, different perspectives, unexpected relationships.

Thus without too much struggle it renews us, and curbs the loss of veracity [typical, that in favour of circumstantial manners]. It accentuates capacities and horizons of Peace - crumbling primates, swampy balances.

The discovery of new sides of the being that we are, conveys a sense of better wholeness, then spontaneously curbs external influences, dissolves prejudices, does not make one act on an emotional, impulsive basis.

Rather, it puts us in a position to reveal the hidden and astounding meaning of being. It unfolds the crucial horizon.

Activating 'Forgiveness' is gratuitously a surrender of one's character range, of all lost dignity, and far beyond.

By laying down sentences, the art of tolerance expands the [also intimate] gaze. It enhances and strengthens the dull sides; those we ourselves had detested.

In this eccentric way it transforms those considered distant or mediocre [mikroi] into outriders and brilliant inventors. For what was unthought of yesterday will be clarifying and driving tomorrow.

Confusions will make sense - precisely because of the thinking of the minds in crisis, and because of the action of the despised, intruders, outside of all spin and predictability.

Life of pure Faith in the Spirit: i.e., the imagination of the 'weak'... in power.

Because it is the paradoxical mechanism that makes the crossroads of history assess, activates passions, creates sharing, solves real problems.

And so it supplants difficult moments forwards (bringing us back to the true path) by orienting reality to the concrete good.

By making it fly towards itself.

The 'win-or-lose' alternative is false: we must get out of it. It is in such 'emptiness' and Silence that God makes His way.

Mystery of Presence, overflowing. New Covenant.

Increasing faith: a dull, intimidated life, or the door of hope

Perhaps we, too, have been inculcated with the idea that faith must be asked for, so God will increase it for us. Instead, we have a say, but not in the sense of a plea to Heaven.

Faith is a gift, but in the sense of a relational, face-to-face proposal and initiative; that asks for welcoming perception. Therefore, it does not grow by falling from a packet - as if by precipice, or by infusion from above. Even forcing it, and convincing the Father.

Nor is it a simple assent linked to good-naturedness. It is not a baggage of notions that some have and prove right; others less so, or not at all.

In falling in love one can be more or less involved!

Faith is not believing that God exists, but adhering to a springing suggestion that (without imposition) guides us to disregard reputation.

The person of Faith cares not for expense or risk, even for the lives of others. He holds particular customs in abeyance; he does not put circle affections first. Forgives without limit.

Often we agree only in part and accept a little bit - perhaps until love goes all the way, or calls us into question.

Thus the head, the quirks, the concatenation of values, and the small world to which we are attached.

Increasing Faith? The Gift is not a gift, but an Appeal.

Therefore, Jesus does not even respond to such a ridiculous request - nevertheless, it makes one think about the results of possible adherence.

All it would take is the slightest involvement and there would be extraordinary results in the world (v.6); in community, in families and in personal life.

We would achieve the impossible and important. Real problems would be solved. Even the simplest actions would be transformed.

Then there are great events planted in every man's heart, which we perhaps consider unrealisable: e.g. universal brotherhood, victory over hunger, a dignified and beautiful life for all, a world and a Church without volatile, corrupt and vain characters.

Because we consider them impossible situations, we don't even begin to build them - we immediately drop our arms.

But maturation is the result of secret sides, not of impermeable mental armour.

As a Nobel Prize winner said: 'The innocent did not know that their project was impossible, so they realised it'.

And it is not that after a life spent in service - at the orders of the Principal - in the afterlife we will finally command, on the basis of the rank we have earned [although this too may have been passed on to us].

One of the wonders that Faith in Christ accomplishes in us - here and now - is to make us aware of the beauty and joy of having the freedom to come down from the pedestals we have already identified, in order to favour the full life (of all).

And at the 'end of the month' - at the 'reckoning' or the 'pay' - we will not finally become bosses - at least in heaven!

Because God is Communion, conviviality of differences; and He does not accept the servant-master scheme, even as a reward.

To internalise and live the message:

Do you see in your community that someone claims to commandeer the datum of Faith, turning it into a measured, predictable duty? In your opinion, what description of God's work does it convey? Conversely, what unimaginable and out-of-scale effect has your first or minimal involvement in the life of Faith-love produced?

Moses then asked God to reveal himself, to allow him to see his face. However, God did not show his face, but rather revealed his being, full of goodness, with these words: “The Lord, the Lord, a merciful and gracious God, slow to anger, abounding in steadfast love and faithfulness” (Ex 34:6). This is the Face of God. This self-definition of God expresses his merciful love: a love that triumphs over sin, covers it, eliminates it. We can always be sure of this goodness which does not abandon us. There can be no clearer revelation. We have a God who refuses to destroy sinners and wants to show his love in an even more profound and surprising way to sinners themselves, in order to always offer them the possibility of conversion and forgiveness.

The Gospel completes this revelation, we heard in the First Reading, because it indicates the point to which God has shown his mercy. John the Evangelist refers to these words of Jesus: “For God so loved the world that he gave his only Son, so that whoever believes in him should not perish but have eternal life” (3:16). In the world there is evil, there is selfishness, there is wickedness, and God could come to judge this world, to destroy evil, to punish those who work in darkness. Instead, he shows his love for the world and for men and women, despite their sin, and sends what is most precious to him: his Only-Begotten Son. Not only does God send him, but he gives him as a gift to the world. Jesus is the Son of God who was born for us, who lived for us, who healed the sick, forgave sins and welcomed everyone. Responding to the love that comes from the Father, the Son gave his own life for us: on the cross God’s merciful love reaches its highest expression. And it is on the cross that the Son of God obtains for us participation in eternal life that is communicated to us with the gift of the Holy Spirit.

[Pope Benedict, St Marino homily 19 June 2011]

2. These divisions are seen in the relationships between individuals and groups, and also at the level of larger groups: nations against nations and blocs of opposing countries in a headlong quest for domination. At the root of this alienation it is not hard to discern conflicts which, instead of being resolved through dialogue, grow more acute in confrontation and opposition.

Careful observers, studying the elements that cause division, discover reasons of the most widely differing kinds: from the growing disproportion between groups, social classes and-countries, to ideological rivalries that are far from dead; from the opposition between economic interests to political polarization; from tribal differences to discrimination for social and religious reasons. Moreover, certain facts that are obvious to all constitute as it were the pitiful face of the division of which they are the fruit and demonstrate its seriousness in an inescapably concrete way. Among the many other painful social phenomena of our times one can noted.

• The trampling upon the basic rights of the human person, the first of these being the right to life and to a worthy quality of life, which is all the more scandalous in that it coexists with a rhetoric never before known on these same rights.
• Hidden attacks and pressures against the freedom of individuals and groups, not excluding the freedom which is most offended against and threatened: the freedom to have, profess and practice one's own faith.
• The various forms of discrimination: racial, cultural, religious, etc.
• Violence and terrorism.
• The use of torture and unjust and unlawful methods of repression.
• The stockpiling of conventional or atomic weapons, the arms race with the spending on military purposes of sums which could be used to alleviate the undeserved misery of peoples that are socially and economically depressed.
• An unfair distribution of the world's resources and of the assets of civilization, which reaches its highest point in a type of social organization whereby the distance between the human conditions of the rich and the poor becomes ever greater.(2) The overwhelming power of this division makes the world in which we live a world shattered(3) to its very foundations.

Moreover, the church-without identifying herself with the world or being of the world-is in the world and is engaged in dialogue with the world.(4) It is therefore not surprising if one notices in the structure of the church herself repercussions and signs of the division affecting human society. Over and above the divisions between the Christian communions that have afflicted her for centuries, the church today is experiencing within herself sporadic divisions among her own members, divisions caused by differing views or options in the doctrinal and pastoral field.(5) These divisions too can at times seem incurable.

However disturbing these divisions may seem at first sight, it is only by a careful examination that one can detect their root: It is to be found in a wound in man's inmost self. In the light of faith we call it sin: beginning with original sin, which all of us bear from birth as an inheritance from our first parents, to the sin which each one of us commits when we abuse our own freedom.

3. Nevertheless, that same inquiring gaze, if it is discerning enough, detects in the very midst of division an unmistakable desire among people of good will and true Christians to mend the divisions, to heal the wounds and to re-establish at all levels an essential unity. This desire arouses in many people a real longing for reconciliation even in cases where there is no actual use of this word.

Some consider reconciliation as an impossible dream which ideally might become the lever for a true transformation of society. For others it is to be gained by arduous efforts and therefore a goal to be reached through serious reflection and action. Whatever the case, the longing for sincere and consistent reconciliation is without a shadow of doubt a fundamental driving force in our society, reflecting an irrepressible desire for peace. And it is as strongly so as the factors of division, even though this is a paradox.

But reconciliation cannot be less profound than the division itself. The longing for reconciliation and reconciliation itself will be complete and effective only tot he extent that they reach-in order to heal it-that original wound which is the root of all other wounds: namely sin.

26. Now if the church is the pillar and bulwark of the truth' (1 Tim 3:15) and is placed in the world as mother and teacher, how could she neglect the task of teaching the truth which constitutes a path of life?

From the pastors of the church one expects, first of all, catechesis on reconciliation. This must be founded on the teaching of the Bible, especially the New Testament, on the need to rebuild the covenant with God in Christ the redeemer and reconciler. And in the light of this new communion and friendship, and as an extension of it, it must be founded on the teaching concerning the need to be reconciled with one's brethren, even if this means interrupting the offering of the sacrifice. Jesus strongly insists on this theme of fraternal reconciliation: for example, when he invites us to turn the other cheek to the one who strikes us, and to give our cloak too to the one who has taken our coat, or when he instills the law of forgiveness: forgiveness which each one receives in the measure that he or she foresee forgiveness to be offered even to enemies, forgiveness to be granted seventy times seven times, which means in practice without any limit. On these conditions, which are realizable only in a genuinely evangelical climate, it is possible to have a true reconciliation between individuals, families, communities, nations and peoples.

[Pope John Paul II, exhortation Reconciliatio et Paenitentia, nn,2-3.26]

In the Gospel of today’s Liturgy, Jesus gives some basic life guidance to the disciples. The Lord refers to the most difficult situations, those that constitute the bench test for us, those that confront us with those who are enemies and hostile to us, those who are always trying to do us harm. In such cases, the disciple of Jesus is called not to give in to instinct and hatred, but to go further, much further. To go beyond instinct, to go beyond hatred. Jesus says: “Love your enemies, do good to those who hate you” (Lk 6:27). And even more concretely: “To him who strikes you on the cheek, offer the other also” (v. 29). When we hear this, it seems that the Lord is asking for the impossible. And then, why love your enemies? If one does not react to bullies, then every abuse of power is given free rein, and this is not fair. But is it really so? Does the Lord really ask for the impossible and indeed even unjust things of us? Is it so?

Let us consider first and foremost that sense of injustice that we feel in “turning the other cheek”. And let us think of Jesus. During the passion, in his unjust trial before the high priest, at one point he receives a slap from one of the guards. And how does He react? He does not insult him, no: he says to the guard, “If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?” (Jn 18:23). He asks for an account of the wrong done to him. Turning the other cheek does not mean suffering in silence, giving in to injustice. With his question, Jesus denounces what is unjust. But he does so without anger, without violence, indeed with kindness . He does not wish to spark off an argument, but rather to defuse resentment , this is important: to extinguish hatred and injustice together, seeking to restore the guilty brother. This is not easy, but Jesus did it and he tells us to do likewise. This is turning the other cheek: Jesus’ meekness is a stronger response than the slap he received. Turning the other cheek is not the withdrawal of the loser, but the action of one who has a greater inner strength. Turning the other cheek means defeating evil with  goodness which opens up a breach in the heart of the enemy, unmasking the absurdity of his hatred. And this attitude, this turning the other cheek, is dictated not by calculation or by hatred, but by love. Dear brothers and sisters, it is the freely given, undeserved love we receive from Jesus that generates in the heart a way of doing things that is similar to his, that rejects all vengeance. We are accustomed to revenge: “You did this to me, I will do that to you”, or to bearing a grudge in our heart, resentment that harms, that destroys the person.

Let’s get to another objection:  is it possible for a person to come to love his or her enemies? If it depended only on us, it would be impossible. But let us recall that, when the Lord asks for something, he wishes to give it. The Lord never asks for something he has not already given us first. When he tells me to love my enemies, he wants to give me the capacity to do so. Without that ability, we would not be able, but he tells you to “love your enemy” and gives you the capacity to love. Saint Augustine prayed in this way — listen to this beautiful prayer: Lord, “give what You command, and command what You will” (Confessions , X, 29.40), because you have already given it to me. What should we ask of him? What is God happy to give us? The strength to love, which is not a thing, but rather the Holy Spirit. The strength to love is the Holy Spirit, and with the Spirit of Jesus, we can respond to evil with good, we can love those who do us harm. This is what Christians do. How sad it is when persons and peoples who are proud to be Christians see others as enemies and think about waging war against each other! It is very sad.

And we, do we try to live following Jesus’ invitations? Let us think about someone who has wronged us. Each one of you, think of a person. It is common for us to be hurt by someone; think of that person. Perhaps there is some resentment within. So, let us set the image of Jesus alongside this resentment: meek during his trial, after the slap. And then let us ask the Holy Spirit to act in our heart. Finally, let us pray for that person: praying for those who have done us harm (cf. Lk 6:28). When someone has wronged us, we immediately go and tell others and we feel we are victims. Let us stop, and pray to the Lord for that person, that he might help him or her, and so this feeling of resentment will be dispelled. Praying for those who have wronged us is the first step to transforming evil into good. Prayer. May the Virgin Mary help us be workers of peace towards everyone, especially those who are hostile to us and whom we do not like.

[Pope Francis, Angelus 20 February 2022]

Faith and religion. Turnover in the Church

(Lk 6:20-26)

Jesus judges the configuration of the world in which his Church, in the Spirit, finds herself living: rich and destitute [in many ways], prominent and invisible figures.

Situation that does not reflect conditions of fullness life; rather - even today - it makes bitter blood to many.

A false and not definitive reality, exasperating, wich the Lord absolutely denounces not to like among his intimates: that of praised dominators (despite the selfish abuse of goods and positions) and insignificant subjected.

Devoid of high-sounding titles, the young Rabbi turns from bottom to top (v.20) to those who have freely chosen his proposal of fraternal existence and sharing of property [in Mt «poor "for" the Spirit (of love)»].

He is pleased [«Blessed»] with the choice of his apostles, which makes us enjoy the experience of harmony with the Master. A different Vision, and the reciprocity, that is, the same quality of God’s life.

Already here on earth the critical prophets testify to the possibility of a different perception of things, as well as the Dream of a society based on coexistence - in the exchange of benefits.

A bud of hospitable world - which Lk wants to encourage - where there is no above and below or front and behind: only humanizing upheavals (such as the reversal of roles) that strengthen the fabric concorde.

Also in his House there must be rotation and reversal of prominent figures and tasks. The change is the sign of the Kingdom that comes; able to sharpen sensitivity to Communion.

In the documents of ancient literature little is spoken of the poor, voiceless and hungry. The focus was on the rich, the heroes, the rulers and generals. The overthrow of fate was unimaginable.

On the contrary, the new powerful of the Kingdom of God are those who feel the Son present, pulsating in their hearts, Risen in them.

They do not keep for themselves, but transform goods, goals, titles and ministries into Life and Relationship.

What is decisive and conclusive is the construction of this unusual type of Church [Kingdom].

Germ that deviates from the unilaterality of relationships. With enrichment and alternation, where everyone feels adequate, no longer pointed out.

In the adventure of Faith-Love there is always mutual recognition. 

The offices, the assignments, alternate incessantly.

Indeed, excessively centered relationships of subjection annihilate the living Gifts of God; they produce deep, paralyzing wounds.

They reduce Creator and creature to silence [and opacity]: a paradoxical self-condemnation.

But Christ clearly distinguishes what makes Blessed - complete, not one-sided - and what does not belong to and does not resemble the full work of the Father.

He does it not simply by admonishing, but by uniting us and expanding our Core; by lubricating the intimate, best essences - of all people.

In proclaiming the Beatitudes, the Risen Jesus wants to communicate [especially in his Churches, which seem to him to have need it so much] a less schematic and partial energy, more permeable and confluent; an inclusive rhythm.

And to everyone gives permission to live.

[Wednesday 23rd wk. in O.T.  September 10, 2025]