11. In view of the risks which humanity is facing in our time, all Catholics in every part of the world have a duty to proclaim and embody ever more fully the ''Gospel of Peace'', and to show that acknowledgment of the full truth of God is the first, indispensable condition for consolidating the truth of peace. God is Love which saves, a loving Father who wants to see his children look upon one another as brothers and sisters, working responsibly to place their various talents at the service of the common good of the human family. God is the unfailing source of the hope which gives meaning to personal and community life. God, and God alone, brings to fulfilment every work of good and of peace. History has amply demonstrated that declaring war on God in order to eradicate him from human hearts only leads a fearful and impoverished humanity toward decisions which are ultimately futile. This realization must impel believers in Christ to become convincing witnesses of the God who is inseparably truth and love, placing themselves at the service of peace in broad cooperation with other Christians, the followers of other religions and with all men and women of good will.

[Pope Benedict, Message for the XXXIX World Day of Peace, 2006]

1. Dominus flevit (cf. Lk19, 41).

There is a place in Jerusalem, on the side of the Mount of Olives, where according to tradition Christ wept over the city of Jerusalem. In those tears of the Son of Man there is almost a distant echo of another weeping, of which the first reading from the Book of Nehemiah speaks. After returning from Babylonian bondage, the Israelites set about rebuilding the temple. First, however, they heard the words of the Holy Scripture, and of the priest Ezra, who then blessed the people with the Book of the Law. Then they all burst into tears. For we read that the governor Nehemiah and the priest Ezra said to those present: 'This day is consecrated to the Lord your God; do not mourn or weep! [ . . .] do not mourn, for the joy of the Lord is your strength" (Ne8:9, 10).

Behold, that of the Israelites was weeping for joy at the recovered temple, at the regained freedom.

2. The weeping of Christ on the Mount of Olives was not, however, a weeping for joy. For he exclaimed: "Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee, how often have I desired to gather thy children, as a hen gathereth her chicks under her wings, and ye would not! Behold, your house shall be left to you deserted" (Mt 23:37-38).

Similar words Jesus will say a little later on the road to Calvary, meeting the weeping women of Jerusalem.

In Jesus' weeping over Jerusalem, his love for the Holy City finds expression, together with his sorrow for the not distant future, which he foresees: the City will be conquered and the temple destroyed, the young men will be subjected to the same torment as he, death on a cross. "Then they will begin to say to the mountains: fall on us! and to the hills: cover us! For if they so treat the green wood, what will happen to the dry wood?" (Lk 23:30-31).

[Pope John Paul II, homily Syracuse 6 November 1994]

The grace to recognise when Jesus passes by, when he "knocks on our door", the grace "to recognise the time when we have been visited, are visited and will be visited". This is the prayer addressed to the Lord for every Christian by Pope Francis at the end of his homily during the Mass celebrated at Santa Marta on Thursday 17 November. A prayer not to fall into a "drama" repeated in history, from the origins to the present day: that of "not recognising God's love".

The Pontiff's meditation was inspired by the Gospel passage in which Luke (19:41-44) describes Jesus' weeping over the city of Jerusalem. "What did Jesus feel in his heart - the Pope asked - at this moment of his weeping? Why does Jesus weep over Jerusalem?". And the answer may come by leafing through the Bible: "Jesus remembers and recalls the whole history of the people, of his people. And he remembers his people's rejection of the Father's love".

Thus "in the heart of Jesus, in the memory of Jesus, at that moment, came the passages of the prophets". Like the one of Hosea - "I will seduce her, I will lead her into the wilderness and speak to her heart; I will make her my wife" - in which one encounters "God's enthusiasm and desire for his people", his "love". Or the words of Jeremiah: "Of you I remember the time of your youth, the time of your betrothal, your young love, when you followed me into the wilderness. But you turned away from me". And again: "What did your fathers find to turn away from me?", "Woe to you that your fathers turned away from me...".

The Pontiff tried to imagine the flow of memory that involved Jesus at that moment and again recalled the prophet Hosea: "When Israel was a child I loved him, but the more I called him, the more he turned away from me". What emerged was the 'drama of God's love and the turning away, the unfaithfulness of the people'. It was, he explained, 'what Jesus had in his heart': on the one hand the memory of a 'story of love', even of God's 'crazy' love for his people, a love without measure', and on the other hand the 'selfish, defiant, adulterous, idolatrous' response of the people.

There is then another aspect that emerges from the Gospel passage of the day. Jesus in fact complains about Jerusalem, "because," he says, "you have not recognised the time when you were visited by God, by the patriarchs, by the prophets". The Pontiff suggested that in Jesus' memory there was "that divinatory parable, the one about when the master sends one of his employees to ask for money: they beat him; and then another one they kill. Finally he sends his son and what do these people say? "But this is the son! This one has the inheritance.... Let's kill him! Let us kill him and the inheritance will be for us!" This is the explanation of what is meant by "the hour of visitation", that is, "Jesus is the son who comes and is not recognised. He is rejected!" In fact, in John's Gospel we read: 'He came to them and they did not accept him', 'the light came and the people chose darkness'. So it is this, Francis explained, "that makes the heart of Jesus Christ ache, this story of unfaithfulness, this story of not recognising God's caresses, God's love, of a God in love" who wants man's happiness.

Jesus, said the Pope, "saw at that moment what awaited him as Son. And he wept 'because this people did not recognise the time when he was visited'".

At this point the Pontiff's meditation turned to the daily life of every Christian, because, he said, "this drama did not happen only in history and ended with Jesus. It is the drama of every day'. Each of us can ask ourselves: 'Can I recognise the time in which I was visited? Does God visit me?"

To better understand the concept, Francis referred to last Tuesday's liturgy, which spoke of "three moments of God's visitation: to correct us; to enter into conversation with us; and to invite himself into our home". On that occasion it emerged that 'God stands, Jesus stands before us, and when he wants to correct us he says: "Wake up! Change your life! This is not good!" Then when he wants to speak to us he says: "I knock on the door and call. Open me!" Like when to Zacchaeus he said: "Get out!" to "get invited in".

So today we can ask ourselves: "How is my heart before the visit of Jesus?"". And also "make an examination of conscience: 'Am I attentive to what passes in my heart? Do I hear? Do I know how to listen to the words of Jesus, when he knocks at my door or when he says to me: "Wake up! Correct yourself!"; or when he says to me: "Come down, I want to dine with you"?". It is an important question because, the Pontiff warned, "each of us can fall into the same sin as the people of Israel, into the same sin as Jerusalem: not recognising the time in which we were visited".

In the face of so many of our certainties - 'But I am sure of my things. I go to Mass, I am sure' - we must remember that 'every day the Lord visits us, every day he knocks on our door'. And so 'we must learn to recognise this, so as not to end up in that very painful situation' found in the words of the prophet Hosea: 'The more I loved them, the more I called them, the more they turned away from me'. So the Pope repeated: 'Do you examine your conscience about this every day? Did the Lord visit me today? Have I felt any invitation, any inspiration to follow him more closely, to do a work of charity, to pray a little more?" In short, to do all those things to which "the Lord invites us every day to meet with us"?

The lesson that emerges from this meditation is therefore that "Jesus wept not only for Jerusalem, but for all of us", and that he "gives his life so that we may acknowledge his visitation". In this sense, the Pontiff recalled "a very strong phrase" of St Augustine: ""I am afraid of God, of Jesus, when he passes by!" - "But why are you afraid? - I am afraid of not recognising him!"". Therefore, the Pope concluded, "if you are not attentive to your heart, you will never know whether Jesus is visiting you or not."

[Pope Francis, St. Martha, in L'Osservatore Romano 18/11/2016]

With tears of a father and mother

Today God continues to weep - with tears of a father and a mother - before calamities, wars unleashed to worship the god of money, so many innocents killed by bombs, a humanity that does not seem to want peace. It is a strong invitation to conversion that Francis re-launched in the Mass celebrated on Thursday morning, 27 October, in the chapel of the Casa Santa Marta. An invitation that the Pontiff motivated by recalling that God became man precisely to weep with and for his children.

In the passage from Luke's Gospel (13:31-35) proposed by the liturgy, the Pope explained, "it seems that Jesus had lost his patience and also uses strong words: it is not an insult but it is not a compliment to say 'fox' to a person". To be precise he says to the Pharisees who told him about Herod: "Go and tell that fox". But already "on other occasions Jesus spoke harshly": for example, he said "perverse and adulterous generation". And he called the disciples 'hard-hearted' and 'foolish'. Luke reports the words in which Jesus makes a real 'summary of what is to come: "it is necessary for me to go on my way because it is not possible for a prophet to die outside Jerusalem"'. Basically, the Lord "says what will happen, he prepares to die".

But "then immediately Jesus changes tones," Francis pointed out. "After this loud outburst," in fact, "he changes his tone and looks at his people, he looks at the city of Jerusalem: 'Jerusalem, you who kill the prophets and stone those who were sent to you!'" He looks at "the closed Jerusalem, which has not always received the messengers of the Father". And "Jesus' heart begins to speak with tenderness: 'Jerusalem, how often have I wanted to gather your children like a hen her chicks!'". Here is "the tenderness of God, the tenderness of Jesus". That day he "wept over Jerusalem". But "that weeping of Jesus," the Pope explained, "is not the weeping of a friend before the tomb of Lazarus. That is the weeping of a friend before the death of another"; instead "this is the weeping of a father who weeps, it is God the Father who weeps here in the person of Jesus".

"Someone said that God became man so that he could weep for what his children had done," said the Pontiff. And so "the weeping before the tomb of Lazarus is the weeping of a friend". But what Luke recounts 'is the weeping of the Father'. In this regard, Francis also recalled the attitude of the 'father of the prodigal son, when his youngest son asked him for the inheritance money and went away'. And "that father is sure, he did not go to his neighbours and say: 'look what happened to me, but this poor wretch what he did to me, I curse this son! No, he did not do this'. Instead, said the Pope, "I am sure" that that father "went off crying alone".

True, the Gospel does not reveal this detail,' Francis continued, 'but it tells us that when the son returned he saw the father from afar: this means that the father continually went up to the terrace to watch the path to see if the son was coming back'. And 'a father who does this is a father who lives in weeping, waiting for his son to return'. Precisely this is "the weeping of God the Father; and with this weeping the Father recreates in his Son all creation".

"When Jesus went with the cross to Calvary," the Pontiff recalled, "the pious women wept and he said to them: 'No, do not weep over me, weep for your children'". It is the "weeping of a father and mother that God continues to do even today: even today in the face of calamities, of the wars that are waged to worship the god money, of so many innocents killed by the bombs that the worshippers of the idol money throw down". And so 'even today the Father weeps, even today he says: "Jerusalem, Jerusalem, my children, what are you doing?"'. And "he says this to the poor victims and also to the arms dealers and to all those who sell people's lives".

In conclusion Francis suggested that we "think that God became man in order to weep. And it will be good for us to think that our Father God weeps today: he weeps for this humanity that does not understand the peace he offers us, the peace of love".

[Pope Francis, St. Martha, in L'Osservatore Romano 27 October 2016]

Talents - Gifts of the new Kingdom

(Lk 19:11-28)

We all have unique strengths, qualities and inclinations.  Each one receives prophetic gifts [even if only one] and can fit into ecclesial services.

Everyone - also the normally excluded, as Zacchaeus (vv. 1-10) - has an unparalleled wealth of resources that he can pass on, for the enrichment of the community.

Lk narrates this parable because he notes that some converts from his assemblies have difficulty unlocking themselves.

To tell the truth and in a clear way, between them arises a competition concerning the importance of the ecclesial tasks [it’s the Gospel sense of "talents according to ability" of the parallel text Mt 25,15].

Roles also threatened by the arrival and inclusion of pagans, less intimidated and more loose than the Judaizing faithful.

The resulting pique stiffens the inner atmosphere, accentuates difficulties in collaborating and exchanging skills, resources - enriching each other.

The very idea of God as lawgiver and judge (vv.21-22) led believers not to grow or transmit, but rather to lock themselves up and move away from the Father’s project.

To understand the meaning of v.22 where the King would seem to reiterate the petty idea of the lavative, just enter the question mark.

The original Greek codes had no punctuation:

«He says to him: From your same mouth I judge you, wicked servant! Did you know that I am a severe man, that I take what I have not deposited and that I reap what I have not sown?».

How to say: «But who taught you this, de-educating?!».

The Lord strongly reiterates that a deformed idea of Heaven can affect the bearing lines of personality and ruin people’s existence.

This is if they perceive Freedom and the risk of Love as being a fault and in any case a danger of sin that could lead them to no longer being "in God’s grace".                                                           

Instead, the Lord wants a Family, where no one is alarmed, or held braked, blocked, put in a hole.

He doesn’t want the conquests to scare us and hold us back.

Anyone who updates, confronts himself, is interested, and makes a contribution - without being overwhelmed by routine, fear, fatigue - sees his own human and spiritual wealth grow, flourish.

Conversely, no one will be surprised that less enterprising situations undergo further downturns and eventually perish without leaving any regrets (vv.24-26).

Jesus knew that even the norms were not enough «if we continue to think that the solution to current problems is deterrence through fear» (FT n.262).

The Lord in fact frequented the “outsides” to interest groups; and always He kept away from envious environments.

He acted laboriously, in «craftmanship» way (FT n.217) and put His face on it.

Did He have alternatives? Of course: not move Himself, do not guard the minimums, do not protect them, limit Himself, keep the mouth closed; eventually open it, but only to flatter the powerful and established.

It also applies to us: the game to downside, on the safe, atrophies personal and social life; does not make a new Kingdom grow - loses it.

[Wednesday 33rd wk. in O.T.  November 20, 2024]

Talents, mines - Gifts of the new Kingdom

(Lk 19:11-28)

How can a community reveal the Presence of God? By enhancing and accentuating the facets of life, defending them, promoting them, and rejoicing.

Why is it that some grow and others do not? Why is it that those who advance less than others, precisely on the 'religious' path, risk ruin?

We all have unique strengths, bullets, qualities and inclinations. Everyone receives gifts as a stepping stone [even if only one - like his or her Calling] and can fit into church services.

Everyone - even the normally excluded like Zacchaeus (vv.1-10) - has a wealth of unparalleled resources that he can pass on, for the enrichment of the community.

Luke tells this parable because he notices that some converts in his assemblies have difficulty unlocking themselves and triggering an evolution that also affects their neighbours.

Some just do not flourish, clinging to their ministry, character, roles, precedence and hierarchy.

To put it plainly and clearly, a competition arises among them concerning the importance of ecclesial assignments [this is the true evangelical meaning of the "talents according to ability" of the parallel text Mt 25:15].

These tasks are also undermined by the onslaught of those coming from paganism, who are less intimidated and looser than the somewhat museum-like Judaizing faithful.

The resulting punctiliousness stiffens the internal atmosphere, accentuates difficulties in collaborating and exchanging gifts, resources - enriching one another.

Vain and competitive situations we know.

We all receive some accent of the Kingdom, goods to be multiplied by passing on, for example (as here) the Word of God.

A unique gift, but not rare: immense prosperity and extraordinary life-promoting virtues... for each and all.

Thus the spirit of service and sharing, the aptitude for discernment and appreciation of unique uniqueness, and much more.

Of course, the community grows not if it produces, showcases, 'fruits' and yields. It is made up of members who know how to place themselves spontaneously!

Women and men of Faith do not seek merit, they do not keep for themselves; they relate to God and neighbour in a wise manner.

Even not in 'correct' terms and formulas - according to the instruction booklet.

Unfortunately, in order to force compliance with the boards and configuration, and to follow the custom... the veterans leveraged the popular inclination not to get into trouble.

Situation and 'perception' to the contrary, which paralysed even inner life.

Since the time of Jesus, there has been no lack of situations dominated by serious fears, and a desire to avoid blackmail [my mother used to say in amazement of our local, provincial leaders (the dishonest ones): "They use religion as a weapon!"].

The very idea of God as lawgiver and judge (vv.21-22) induced believers not to grow or pass on, rather to close themselves off and distance themselves from the Father's project.

On pain of social exclusion, it is often still (even) forbidden to welcome new experiences of God...

Very serious, to authentically encounter oneself, to open personal (even radically vocational) spaces, to trace one's own path.

Thus for centuries. Identification and that is all.

To understand the meaning of v.22 where in the CEI translation the King would seem to reiterate the petty idea of the uneducated washerman, just insert the question mark.

The original Greek codices had no punctuation:

"He says to him: From your own mouth I judge you, wicked servant! Did you know that I am a stern man, that I take what I have not deposited and that I reap what I have not sown?"

As if to say, "But who taught you this, unlearning?!"

The same applies to the parallel passage of Mt 25:26: "But answering, his Lord said unto him, Thou wicked and slothful servant.... Did you know that I reap where I have not sown and gather where I have not scattered?"

The Lord emphatically reiterates that a deformed idea of Heaven can affect the character lines and ruin people's existence.

This is if they perceive Freedom and the risk of Love as a guilt and in any case a danger of sin that could lead them to the deleteriousness of no longer being considered 'in the grace of God'.

The religions of antiquity also needed followers who were immature and obtuse, without nerve - who were content to avoid danger, and clung to the petty securities of the daily grind.

Instead, the Father desires adult hearts, who undertake and risk for love and for love's sake.

If the God of folklore needs dull and servile flocks, Christ needs daring friends, family and collaborators, capable of walking on their own legs, who do not dehumanise [others].

The pastoral of consensus - 'I will give you what you want'; or the fashions of single thought à la page - presupposes obedient and devout masses, deprived of personality and dreams.Instead, the Lord desires Family, where no one is alarmed, restrained, blocked, and put in the hole.

Perhaps this inhibition is also accepted by people for fear of losing the family tranquillity, the little place someone has, the fake security they have carved out for themselves - or taken in handouts.

Christ does not want conquests to frighten us and hold us back, but that as consanguineers of our eternal side we should be the first to vibrate with prophetic ideals.

And ramming the false certainties that do not disturb [indeed, they put us into lethargy] to stimulate grander ideal realms - in terms of breathing quality and humanisation.

Even the little we have can be invested - through a contribution to be made available to all, in the community that values us...

This is the ministerial Church: the 'bank' of v.27 - which projects and endlessly expands resources, the broken Bread, the goods of the Kingdom.

In short, that which promotes the assemblies and reveals the Presence of God is personal and unique, yet it must not remain rare.

Everyone has an opportunity for apostolate, his or her own attitude of friendship and unrepeatable skills: but these are to be explored without limits, so that they may be shared, made sapiential and propulsive.

As the Pontiff declared:

"The inability of experts to see the signs of the times is due to the fact that they are closed within their system; they know what can and cannot be done, and they stay safe there. Let us ask ourselves: am I only open to my own things and my own ideas, or am I open to the God of surprises?"

Anyone who keeps up to date, confronts, takes an interest, makes a contribution - without getting overwhelmed by routine, fear, fatigue - sees their human and spiritual richness grow, flourish.

Conversely, no one will be surprised that rearguard situations - exhausting, exhausted, spineless and just plain boring - suffer further downturns and finally perish without leaving regrets (vv.24-26).

In this catechesis, Lk reminds us that Jesus was not the type to be put under escort, but an involved, willing figure.

He did not let things slide, but got inside... in matters - nor did He say: what am I doing there?

Nor did he merely fight for legal change - appreciable and necessary - but stood at a safe distance.

Instead, he embodied the gift of self, tracing the path of social choice in the first person, with an arduousness to undertake it - without placing anything in the safe, for fear of persecution and failure.

Paraphrasing the encyclical Fratelli Tutti (No. 262) we would say: he knew that even norms were not enough 'if one thinks that the solution to problems consists in dissuading through fear'.

The Lord in fact frequented those outside the circle and those in between. He kept away from envious and smelly circles.

He acted in a hard-working, 'artisanal' (FT no.217) manner and put his face to it.

Did he have alternatives? Certainly: not to move, not to guard the least, to limit oneself, to keep one's mouth shut; possibly to open it, but only to flatter the powerful, the established and well-connected.

It was enough to lay down ideals and actions of freedom:

By giving up the struggle and taking tortuous paths, he would have no problems.

And if he had added omertà to the common mediocrity of the spiritual leaders of the time, he could very well have had a career.

It also applies to us: playing it down, playing it safe, atrophies personal and social life, does not grow a new kingdom - it loses it.

The word of God of this Sunday — the second to last Sunday of the liturgical year — warns us of the transience of our earthly existence and invites us to live it as a pilgrimage, keeping our gaze fixed on the destination for which God has created us. Moreover, since he made us for himself (cf. St Augustine, Confessions 1, 1), he is our ultimate destination and the meaning of our existence.

Death, followed by the Last Judgement, is an obligatory stage to pass through in order to reach this definitive reality. The Apostle Paul says: “the day of the Lord will come like a thief in the night” (1 Thess 5:2), that is, without warning. May knowledge of the glorious return of the Lord Jesus spur us to live in an attitude of watchfulness, waiting for his manifestation and in constant remembrance of his first Coming.

In the well known Parable of the Talents — recounted by the Evangelist Matthew (cf. 25: 14-30) — Jesus tells the story of three servants to whom their master entrusted his property, before setting out on a long journey. Two of them behaved impeccably, doubling the value of what they had received. On the contrary, the third buried the money he had received in a hole. On his return, the master asked his servants to account for what he had entrusted to them and while he was pleased with the first two he was disappointed with the third.

Indeed, the servant who had hidden his talent and failed to make it increase in worth, had calculated badly. He behaved as if his master were never to return, as if there would never be a day on which he would be asked to account for his actions. With this parable Jesus wanted to teach his disciples to make good use of his gifts: God calls every person and offers talents to all, at the same time entrusting each one with a mission to carry out. It would be foolish to presume that these gifts are an entitlement, just as failing to use them would mean failing to achieve our purpose in life.

In commenting on this Gospel passage St Gregory the Great noted that the Lord does not let anyone lack the gift of his charity, of his love. He wrote: “brothers, it is necessary that you pay the utmost attention to preserving love in everything you must do” (Homilies on the Gospel, 9, 6). After explaining that true charity consists in loving enemies as well as friends, he added: “if someone lacks this virtue, he loses every good he possesses, he is deprived of the talent he received and is cast out into the darkness” (ibid.). 

Dear brothers and sisters, let us accept the invitation to be watchful, of which the Scriptures frequently remind us! This is the attitude of those who know that the Lord will return and that he will wish to see the fruits of his love in us. Charity is the fundamental good that no one can fail to bring to fruition and without which every other good is worthless (cf. 1 Cor 13:3). If Jesus loved us to the point of giving his life for us (cf. 1 Jn 3:16), how can we not love God with the whole of ourselves and love one another with real warmth? (cf. 1 Jn 4:11). It is only by practising charity that we too will be able to share in the joy of Our Lord. May the Virgin Mary teach us active and joyful watchfulness on our journey towards the encounter with God.

[Pope Benedict, Angelus 13 November 2011]

1. "Well, good and faithful servant, you have been faithful in the little, I will give you authority over much, share in your master's joy" (Mt 25:23).

As we approach the end of the liturgical year, the Church makes us listen to the Lord's words inviting us to keep watch as we await the parousia. We must prepare for it with a simple but decisive response to the call for conversion that Jesus addresses to us, calling us to live the Gospel as tension, hope, expectation.

Today, in today's liturgy, the Redeemer speaks to us with the parable of the talents, to show us how he who adheres to him in faith and lives industriously in expectation of his return, is comparable to the 'good and faithful servant', who intelligently, industriously and fruitfully looks after the administration of the distant master.

What does talent mean? In a literal sense it means a coin of great value used in Jesus' time. In a translational sense it means 'the gifts', which are shared by every concrete man: the complex of qualities, with which a personal subject, in his psychophysical wholeness, is endowed 'by nature'.

However, the parable highlights that these capacities are at the same time a gift from the Creator 'given', transmitted to every man.

These 'gifts' are diverse and multiform. This is confirmed by observation of human life, where we see the multiplicity and richness of talents that are in people.

Jesus' account firmly emphasises that every 'talent' is a call and an obligation to a specific work, understood in the dual meaning of work on oneself and work for others. It affirms, that is, the need for personal asceticism combined with industriousness on behalf of one's brother.

3. The word of God in today's celebration allows us to deepen our awareness that the parish is a community of brothers and sisters, who are called to adhere to Christ and to be his transparency in the places where they live and work.

This implies that each of you, with the abilities you have received from God, work on yourselves to convert your hearts every day in a religious journey made with constancy and decision, with will and generosity.

Each one of you must feel committed to fixing your mind and heart on what is valuable. You must lead a life that is not determined by worldly esteem, by human respect. And this will be possible if you effectively heed the word of Jesus, as the source of Christian virtue, and obey the apostle Paul's exhortation: "Whatever you do, whether in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (Col 3:17); thus, as the second reading from Mass reminds us, certain of Christ's redemption, "whether we wake or sleep, we live together with him. Therefore comfort one another, edifying one another as you already do" (1 Thess 5:9-11).

One of the greatest signs of a lack of work on oneself, of an absence of asceticism, is the non-acceptance of one's own person, characterised by those talents that are to be welcomed, because they are given by the God of mercy, who created us, keeps us alive and helps us to walk the paths of existence.

4. Frequently, the gifts that God places in our being are difficult talents, but they cannot be wasted either because of disesteem, disobedience, or because they are tiring. The cross for Christ was not an objection to the Father's will, but the condition, the supreme talent, by which 'by dying he destroyed death and by rising he gave us life again' (Easter Preface). Therefore I ask all of you, and in particular the sick, the suffering, the handicapped, to make fruitful, through prayer and offering, the difficult talent, the demanding talent received.

Always bear in mind that invocation, prayers and the free acceptance of life's labours and sorrows enable you to reach out to all men and to contribute to the salvation of the whole world.

5. This work upon self, which bears fruit for all men, has its root in Baptism, which initiated new life in each of you through the supernatural gift of grace and liberation from original sin. By that sacrament, which made you children of God, you have received those 'gifts' that constitute an authentic inner richness of life in Christ.

Incorporated into Jesus, conformed to him, you are called as living members to contribute with all your strengths and aptitudes to the growth of your parish, which is the gateway to the universal Roman Church.

The talents received at Baptism are also a call to cooperation with grace, which implies a dynamism inherent in the Christian life and a gradual and constant growth into that maturity which is formed by faith, hope, charity and the gifts of the Holy Spirit.This collaboration takes place above all in that centre of communion that is the parish, a community of men and women who put their various skills at the service of personal growth and of their brothers and sisters near and far.

The parish is Church: a community of men who must develop in themselves 'the talents of Baptism'. Its entire structure, by fostering and guaranteeing a community apostolate, especially through liturgy, catechesis and charity, fuses together the many human differences found there, and allows each person, according to the capacities he or she possesses, to contribute fraternally to every missionary initiative of his or her ecclesial family (cf. Apostolicam Actuositatem, 10).

6. The parable in today's Gospel also speaks of a talent "hidden underground", unused.

"He who had received one talent said, 'Lord, I know that you are a hard man, reaping where you have not sown and gathering where you have not scattered, for fear I went and hid your talent underground; here is your talent'" (Mt 25:24-25). This last servant who received only one talent shows how man behaves when he does not live an industrious fidelity to God. Fear prevails, self-esteem, the assertion of selfishness, which seeks to justify its behaviour with the unjust claim of the master, who reaps where he has not sown.

This attitude implies punishment on the part of the Lord, because that man failed in the responsibility that was demanded of him, and, in so doing, did not carry out what God's will demanded, with the consequence both of not fulfilling himself and of being of no use to anyone.

Instead, work on oneself and for the world is something that must concretely engage the true disciple of Christ. In the various and specific situations in which the Christian is placed, he must be able to discern what God wants of him and perform it with that joy, which Jesus then makes full and eternal.

7. Dear brothers and sisters, I urge you to unite yourselves with your whole spirit to the sacrifice of Christ, to the Eucharistic liturgy, which represents each time the presence of the Saviour in your community.

Persevere in being and becoming more and more one heart and one soul, to welcome Christ among you each day. May he enter you, and remain in you, to bring you his fullness.

May the Mother of God, St Mary of the People, introduce Jesus into your community and help it to remain with her Son, to bear much fruit.

Here is the synthesis of the teaching contained in the parable of the talents, which we have listened to and meditated on together: to have the fullness of life and bear fruit it is necessary, with passionate vigilance, to do God's will and remain in Christ, with supplicating and adoring prayer.

Let us abide in him! Let us abide in Jesus Christ!

Let us abide through all the talents of our soul and body!

Through the talents of sanctifying and working grace!

Through all the talents of participation in the word of God and the sacraments, especially in the Eucharist!

Let us remain!

Let us remain to bear much fruit!

[Pope John Paul II, homily 18 November 1984]

In this penultimate Sunday of the liturgical year, the Gospel presents to us the Parable of the Talents (cf. Mt 25:14-30). Before setting off on a journey, a man gives his servants talents, which at that time were coins of considerable value: he gives five talents to one servant, two to another, one to another, to each according to his ability. The servant who had received five talents was resourceful and he traded with them, earning another five. The servant who had received two behaved likewise, and acquired another two. However, the servant who had received one dug a hole in the ground and therein hid his master’s coin.

Upon the master’s return, this same servant explained to him the reason for this action, saying: “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; so I was afraid, and I went and hid your talent in the ground” (vv. 24-25). This servant did not have a trusting relationship with his master, but was afraid of him, and this hindered him. Fear always immobilizes and often leads to making bad choices. Fear discourages us from taking the initiative; it induces us to take refuge in secure and guaranteed solutions, and thus end up not accomplishing anything good. To move forward and grow on the journey of life, we must not have fear; we must have faith.

This parable helps us understand how important it is to have a true concept of God. We must not think that he is a cruel, hard and severe master who wishes to punish us. If this mistaken image of God is within us our life cannot be fruitful, because we will live in fear and this will not lead us to anything constructive. On the contrary, fear paralyzes us; it causes our self-destruction. We are called to reflect in order to discover what our idea of God really is. Already in the Old Testament he revealed himself as “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6). And Jesus always showed us that God is not a severe or intolerant master, but a father full of love, of tenderness, a father full of goodness. Therefore, we can and must have immense faith in him.

Jesus shows us God’s generosity and care in so many ways: with his words, with his gestures, with his welcome toward everyone, especially toward sinners, the little ones and the poor, as today — the first World Day of the Poor — also reminds us. But he also does so with his admonitions, which show his interest so that we do not pointlessly waste our life. Indeed, it is a sign that God has great esteem for us: this awareness helps us to be responsible people in all our actions. Therefore, the Parable of the Talents reminds us of a personal responsibility and of a faithfulness that even becomes the ability to continually set out anew, walking new paths, without “burying the talent”, that is, the gifts which God has entrusted to us, and for which he will call us to account.

May the Blessed Virgin intercede for us, so that we may remain faithful to the will of God, cultivating the talents that God has given us. Thus we will be helpful to others and, on the last day, we will be welcomed by the Lord, who will invite us to take part in his joy.

[Pope Francis, Angelus 19 November 2017]

Zacchaeus: Surprising about yourself, and set your accounts straight

(Lk 19:1-10)

Zacchaeus wants «to see Jesus, who He is» (v.3): that is, the tax collector ardently desires to understand if God is sensitive to his anxieties.

Although he lives in a devout environment, the crowd around him does not allow him to have any direct personal relationship.

Sycamore is a very leafy tree - he thinks: «I try to see without being seen».

He understands that he needs an immediate eye: he must absolutely discard the moralizing gaze of conformists.

Disturbance induced by judgments without appeal is an impassable barrier to a loving relationship with our Lord.

A new perception is then essential: in fact, despite the crowd around him, Jesus sees just the small, despised and mortified.

If the severe world noticed him, it would read a stain; the view of Jesus is different. He is attracted to the very one who is even ashamed of himself and discomfort of being scrutinized.

Not only: the Lord calls him by name, and in Aramaic Zachar means Just, Pure!

While everyone sees the opprobrium, God grasps in each one an innate purity and the possibilities of good. Even of those who hide.

When the Lord is with those who have erred in life, he is always below, because he is a servant, not a judge or a master.

In the same way he also looks at Zacchaeus: from bottom to top, not vice versa (Lk 19:5).

The "little ones of stature" can also be tall: in the Gospel mikròi (v.3) are the incipients who are immediately put in line or in a hole.

But Who is God? He who rests with the little one - disfigured more by prejudice than by his malpractice.

Once we have had the experience of gratuitousness that crumbles the judgements of “village” morality, a moment is enough for God to change us, and multiply the good, the sense of human bond, and of justice.

In fact, the Father is in a hurry to meet us, just like a lost lover. He knows that we need to find joy - today (vv.5.9).

So He does not put in the way the time of practices, or fulfillments that first demonstrate the conversion: such a Father would not be amiable.

Every traditional discipline looks at the past and wants to raise man in the abstract, mindful of punctilious concatenations.

Jesus aims the present and the next path, not the distant fact.

He unconditionally accentuates the «sense of belonging to a single human family» [cf. Brothers All n.30].

The Most High points down: He desires to share his life-giving presence with the anomalous and isolated.

He needs it immediately, even if some stagnate around offended (Lk 19:7).

All in all, the tax collector was the worst enemy of a world submerged by provincialism, to which he gladly extorted money.

Precisely that of the excluded one, of the worst impure and even religiously scoundrel that there can be, becomes the only recoverable heart.

In short, no man should consider himself a desperate case, alien to the bliss of a new Heaven on earth.

Where welcomed, we too will surprise of ourselves. And we’ll put the accounts in place.

[Tuesday 33rd wk. in O.T.  November 19, 2024]

Zacchaeus: Surprising about yourself, and set your accounts straight

(Lk 19:1-10)

In what sense should we "improve" - and what should I do? Or are we scarred forever?

How do we authentically encounter Christ? What is the source of a saved path and its incomparable joy reflected in works?

How can I change my life and give it a shot in the arm? Time and again I have tried and failed: is happiness an illusion?

And... how do I relate to the exclusivists of the sacred and discipline [or the ideas in vogue]?

Does the Face of the Father really have those scratchy, ruthless, foreboding or one-sided features that they proclaim?

Lk's solution is not to deal with moralism or current opinion, because the head full of wind and fuss would suck us in.

One must fly over, looking at reality from an unprecedented point of view that is not subject to manipulation - thus grasping oneself, in Christ.

And not be plagued or hindered.

This is why the episode is set in Jericho (the last stage of the Exodus), which once served as the decisive threshold to the conquest of the Promised Land.

Jesus also passes through our city (Lk 19:1), to show the face of the Father, who even in the [considered] unpleasant, scoundrel and rich, is able to discern a resourceful son.

Zacchaeus is myself when I let myself get caught up in the race of having, and thus become an almost hopeless case.

Already having much, I could probably keep to myself. Instead I feel a malaise inside.

Restlessness, dissatisfaction, set in motion: symptoms of the parched soul, clues not to be silenced.

The professional or ministerial goal I had in mind may have been achieved, but I realise that although I am not a total failure, behind the mask I wear I remain an anguish: I realise that I have lost the goal.

My heart wanted something else, that is why I do not grasp radical harmony with my deepest essence, with the Gold of my DNA.

Then I have to put myself back into the field, because something in my centre is wrong - despite the possible role won, or partial joys.

I do not feel successful, I cannot go on like this. I have to shake myself up. How do I begin?

The Gospel tells us: from a renewed Perception. We must sharpen our gaze!

Zacchaeus wants to "see Jesus, who he is" [Lk 19:3 Greek text]: he longs to understand whether God is sensitive to his anxieties.

Although he lives in a formally devout environment, the crowd around him does not allow him to have any frank and direct relationship.

The mass of established followers only accentuates his ties and anxiety, not least because no one would allow him to climb a ladder or the roof of his house (in that area, all without pitches).

By harbouring a public sinner, it was believed that the dwelling itself became unclean: he could not even touch it, nor tread the rungs of an outside ladder; let alone go on the terrace.

In the one who is socially singled out, the problem is accentuated, and with it the conviction that there is nothing to be done.

People not infrequently hinder the growth and existence of others with purist or ideological fixations.

Petty judgements that reveal an inability to welcome, to listen, to understand, to advance, to grow, to truly promote.

Since there is no direct way forward because of the sanctimonious multitudes, one has to invent something - even at the cost of the dishonour of running ahead [in the Oriental environment, particularly disgraceful: v.4].

"Since on the main road everyone has a mean look that makes me regret existing - but I want to see with my own eyes (and not just be told) - I try to see without being seen".

The sycamore is a very leafy tree - and Zacchaeus thinks:

"Since I should climb it but they don't give me a chance to reach any ledge (lest I contaminate them) - and since the gazes are so dark as to annoy and haunt, I hide somewhere... even in the foliage... so that no one notices me".

Disturbance induced by judgements is an insurmountable barrier to a loving relationship with our Lord. How to regulate oneself?

Simply, one does not have to "regulate oneself".

Despite the uproar around, the Master sees precisely the little one, the despised and mortified.

If the stern world were to notice him, it would only notice a blemish, it would look without much subtlety.

Jesus' gaze is different. He does not mortify us, nor does he make us despair.

He is drawn to the very person who is even embarrassed about himself and uncomfortable about being noticed.

Not only: he calls him by name, and in Aramaic 'Zachàr' [Hebrew 'Zakkài'] means Righteous, Pure!

While all perceive obscurity, the Son grasps in each shaky and curious person an innate purity and the possibility of good.

Even of those who hide.

While chic people shun you, God seeks you out. Indeed, the goal of his passage is precisely your dwelling place [Lk 19:4: "he had to"].The Plan for us is that no one should be lost, so the Lord wisely discerns the gifts and opportunities that lie hidden even behind troubled sides of our personality.

Sounds transgressive?

But while the disciples remain open-mouthed at the spectacle of the paladin priests and the magnificence of the Temple in the eternal and holy city, Christ sees the insignificant gesture of the widow (Mk 12:41-44).

In short, when the Lord is with those who are in trouble or have erred in life, He is always at the bottom, because He is servant; not judge and master.

Thus in the episode of the adulteress [Jn 8:3-11 Greek text], and in the same way he also looks at the outcast: from the bottom to the top, not vice versa (Lk 19:5).

Good spiritual leaders also do the same: attracted by those who suffer because of an isolated and disfigured life under condemnation.

Ridiculous schematisms - those that invite us to erect external scaffolding and climb it - cause us an absurd waste of energy

The vain waste of attention, faculties, and commitments affects not only style and detail - even the main lines of personality.

Instead, Jesus forces Zacchaeus (all of us) to come down, so that he - by continuing to disregard all opinions - could fulfil his destiny.

Promised land that was already throbbing in his soul. Without first renouncing, nor any particular ascetic effort.

"Perceive and descend" instead of "be seen and ascend". Here is the non-rule 'rule', indispensable.

To be true to oneself, to the innate Friend - instead of allowing oneself to be conditioned by the 'best' of the club [what an extraordinary benefit and redemption!]

That which is not the rubbish of oneself, happens spontaneously; it happens without artifice or inculcated intentions.

Everything, genuinely adhering to the impulse of the candid encounter.

Letting oneself be surprised: looking out from the viewpoint of the 'new eye'.

A turning point that conveys how to internalise a growing life, punctuated by evolutionary genesis - preparing the New Birth.

The transformation then takes place on the ground, in practical life - ceasing to be told how it would (should) have been.

After all, an archaic elaboration or an overly sophisticated configuration, both laced with respectable exteriority - would only make us sick.

Zacchaeus did not want to resemble any of the actors around him.

So he realised himself in earnest - realising his own and others' needs, sweeping away the banalities of judgements and the whimpers of ethical platitudes.

The 'small in stature' can also be stunted: in the gospel mikròi (v.3) are the incipient, those with little knowledge and energy.

Those who have a modicum of Faith, and try to appear in the community, but are immediately put in line or in the hole.

And they are often scandalised by the very adulterers: that is, those who stick to habitual and impersonal practice - or the sophisticated à la page.

However, those are not the real disciples, but rather the masses who obfuscate.

As it happens, they are people who fulfil, observe, obey, and whose lives are neutered, but gossiping, conditioning - and always in a bad mood (Lk 19:7).

Although they often crowd around Jesus, they are there only out of habit, or out of fear that he will run away and do some unforeseen mischief - cheering the unhappy and out of 'the loop'.

As with Zacchaeus. Those different from the top of the class [they] are minimums to be kept away from, those who are almost repulsive.

Valued as crawling worms, or inadequate; therefore unworthy of being considered.

Instead, they are appeals to mission, a call to deepen and be more careful.

In their posturing, the promoters of their look behave as if they were sphinxes or untouchables.

And in so doing they believe the Eternal in precisely the way that is perplexing.

They seem to have no contrasts, but they are eager to project their own unexpressed cravings onto others.

Hence they see him who hides himself in shame of himself - not to retrieve him, but to bury him well.

Deluding themselves thus to annihilate their own hidden faces, which however - under the fine reputation - brood (and chronicle).

Who then is God (cf. v.3)?

He who rests with the small and microscopic - disfigured more by external judgement than by his own malice.

Inside, the 'saints' and unmarked for life [the 'would-be-but-can't' - immaculate for a matter of cosmetic respectability] are equal to him.

Once we have had the experience of gratuitousness that crumbles [pious or very modern] prejudices and the judgments of village vice, Christ takes a moment to change us and multiply the good.

The Master is in a hurry to meet every bewildered person; just like a lost lover.

He knows that we need to find joy today (vv.5.9).

So he does not make time for practices, rigmarole, or fulfilments that demonstrate contrived conversion: such a Father would not be lovable.He would not inspire transformation, nor a sense of connection and justice.

Says the Tao Tê Ching (xxvii): "He who binds well uses neither ropes nor bonds, yet he cannot be loosed".

Traditional religion looks to the past and wants to elevate man in the abstract, minding punctilious external concatenations.

Contemporary woke ideology vaunts the hedonistic, situationalist, relative, uprooted and disembodied future; without backbone, without deep thought, nor lasting good.

Jesus aims at the present and the a-head. Not the distant fact.

He unconditionally accentuates the "feelings of belonging to one and the same humanity" (cf. Brethren All No.30).

The Most High points deep and low: He desires to share His life-giving Presence with the anomalous and the isolated.

He needs them 'immediately', even if his 'friends' [not infrequently the most 'intimate'] stand around offended (Lk 19:7).

In short, the Lord's authentic Family is not made up of distrustful people. He stands in and in the midst of situations of Freedom.

He does not first observe who is already in - and who is still out. Thus He restores our stature, freely, without any conditions.

Of course, in the minds of the leaders of ancient or abstract religion, such a God is worthless: he cannot even distinguish between 'friends-ours' and 'merits-mine'.

The authorities and the phenomena reject him, of course. But they have finally understood Who He is (v.3).

Even Zac-euro has been cured of his old blindness: he used to see in God a notary, and in his neighbour only people to be exploited - all the more so because they were surly, unpleasant, hateful, unbearable.

All in all, the tax collector was the worst enemy of a world submerged by provincialism, from which he willingly extorted money.

The super offender therefore hides himself from the sight of others... because in discovering the codes that inhabit him, he no longer wants to be plagiarised.

He desires an eye that sees the Face of God and looks within, with no more seemingly obvious ballasts that do not correspond to him.

Zacchaeus no longer wants to look at how and where others look, first and foremost those safe in the saddle; bunch of troublemakers - who do not recover and do not allow for reparation.

They do not make any dreams come true within, and can still guide us.

The authentic person then wants to set out on 'his' path.

By questioning everyone's certainties, he brings into play his own innermost essence, the reason why he was born.

His own destiny does not want external certainties, common events, judgements and happenings that do not really belong to him.

The inner vision of the Zacchaeus in us is not grafted and identified; not even the one we had perhaps chosen, to become rich.

It was enough for us to turn our eyes away from that same project, as from the purposes of religiosity that was fitting, or too alternative (not to touch the flesh).

And even move away from the taken-for-granted idea of life that we had made for ourselves - within the usual 'angle'.

Zacchaeus [each] finds freedom only in his 'hiding place'.

By hiding, he defiles himself from the obligation to appear. He escapes from catwalks that conform to the environment.

Deceptive stages - because they interfere, and close much more than being with oneself and the only founding Relationship.

No one else could deal with them, apart from a higher Self, that of the inner labyrinths that one traverses oneself, which oppose conformism.

They accentuate curiosity and the never-seen-before, even for us.

They seem to take us away from the ordinary scanning of the usual intermediate goals. But they resemble us.

Zacchaeus understands that the first of his tasks was 'watching', opening up elementary (but not gross) perception.

Stimulating intuitive processes; not depersonalising, nor cerebral.

Without even changing jobs. Without dismissing his emotions: true signals to be noticed, guiding him to the authenticity of his fate.

Christ only has something to say to us if we explore Him without the peel of homologising preconceptions: nothing to do with Him and our character, in essence.

The things of the Father are to be sought, grasped, accommodated and understood as they are - encountering discomfort.

Without even struggling with extreme effort against the sides of oneself that should not belong to us.

True: elements of discernment rarely taught explicitly: e.g. 'how to change' name and destiny.

But the wearisome relationship with such narrow 'chosen ones' paradoxically makes it easier. It also makes us grasp what our own obstinacy - the only thing to disturb us - did not make us focus on and consider.

Things we never suspected, never 'knew', never saw. In fact, forces we do not use.

As the Unknown One advances (vv.1.4-5) so that we discover them with Him, and bring them forth.

On our behalf He desires to take the helm of the decisive course we never knew how to chart. And take us forward, regenerate us again.We will be brought into contact with the Fire of the Primordial Calling, which will bring forth wonders precisely from the unknown, shadowy sides; from the deep, opposite states.

An appeal to all children who do not want to get lost in the surface, in the ungenerous judgement of veterans or antecedents who lose people, and all people.

Interestingly, even in the accounts of the Chassidim reported by Buber, even at the Torah's proclamation, the search for a kind of emptiness in ideas that would make room for another Eros was recommended.

And in particular to "no longer hear oneself [i.e., one's own formation and worldview] at all, to be no more than an ear listening to what the world of the Word says in Him. As soon as you begin to hear your own words, cease".

That which we do not like and would never have chosen, becomes a Voice that without demeaning interrogates, and humanises.

Making us discover - through uninterrupted pregnancies - our own and others' full dimension.

Free of cloaks, we will trigger that ancient, future and intelligent energy that leads to the unpredictable journey.

To the Goal of total Life. To the Home that is truly ours. To the Abode of a saved life, in fullness of being.

Tent that still brings out the spontaneous naturalness of the flowers that come up, without exhausting us with artificial sweats.

Cured of the sight - of both the pious and the fallen - precisely that of the excluded, the worst impure and (even religiously) transgressor there can be, becomes the only salvageable case.

Jesus crumbles the goddess that formed the fabric of deep archetypal sacred ballast.

Now in the peer-to-peer relationship with his founding Logos, the sinner realises that it is not pristine 'perfection' that gives a licence of immunity to (then) have the right to meet the Father.

It is the immediate and gratuitous relationship with the Risen One that purifies him, enabling the heart to enjoy exponential and fruitful life already here.

No man must consider himself a hopeless case, a stranger to the bliss of a new Heaven on earth.

Perhaps we can expect everything, except that someone will tell us: inside you are indefectible, you have the key that opens the door that appears locked...

If Zacchaeus had pretended to 'improve', intoxicating himself according to a cultural, behavioural and religious model, he would have run aground, becoming insignificant.

Instead, his entire previous life was recovered and reinvested, by an immediate Friendship; without the cliché of 'perfection' first.

The raw but spontaneous person did not allow himself to be taken hostage by false teachers, who would introduce him into their absurd labels [the maze-codes on how one should 'be in the world'].

Even in the case of this loan shark, the discomforts were not overcome by opposing, but by welcoming.

In their happening within, those discomforts stimulated the recognition of a unique profile; of one's own soul so different. 

It would have been detrimental to fight it with the muscles of the will, and aseptic observances, cerebral doctrines, mortifications, photocopied repetitions.

That of conditioning-induced deviations is a poisonous cosmetic for the soul and for the works we are called upon to bring forth from our unrepeatable soul.

The beliefs of others lead the lower self off the track of the orientation that deeply and uniquely belongs to it.

The deep essence calls to immediacy rather than identity. To the spontaneity (particular but full) of our Germ, which matures in stages and leaps, and will make our destiny dissymetric.

It will, however, lead to the true Goal: it is not 'the problem' - as is often imagined.

It is that Nest which within does not diverge, then to protect us - in the alliance with the self and in the exuberance of our flourishing.

Led to ourselves, we will feel our relational nature too, previously suffocated by the cloak of a homologising respectability, which gushes out of itself.

Adaptation to an external, depersonalising or conventional logic or chattering mentality and religious life distances us from the authentic purification and quality leaps that truly equate us.

They do trigger the codes of a healing that develops not from paroxysmal states, nor from practices that are all the same. But from a face-to-face with our constituent core, filled with beneficial forces; energetic and passionate.

With Jesus our becoming will never be in a trivial relationship with what we have been or how we should be: not a formal concatenation.

We will pass through unexpected and marvellous Genesis, which overrides any organigram of prediction and linear development.

The difference between religiosity and Faith?

It is explicit in the unpredictable story of Zacchaeus, who decides not to stay where they put him, slavishly following an impossible discipline that he did not want.

He realised that he would not be able to 'improve': he chose not to be infected all his life.It was first a restless dissatisfaction, then an engaging attempt at genuine vision, then a simple man-to-man encounter that prepared him for his decisions.

Even if we are not considered 'ready' [by an expert and his code], it is with immediacy and without too much inner struggle or tearing that we can reach another Territory.

And change the air for others too, sisters and brothers - simply by the 'unconditional perception' of a new Face of God.

We will find Him not at all nosy and sullen, nor patronising.

Instead, he conveys that absurd self-confidence that changes our lot, and the fate of the world.

Where welcomed, we will surprise ourselves. And we will set things right.

To internalise and live the message:

Do you have a personal view of Jesus passing by, or do you borrow it from the opinion of experts who tear your soul apart with accusations?

On what occasion has Christ conveyed an absurd self-confidence to you, which has opened up new spaces of life and set things right?

Antivedere: new Aesthetics that will save church and world

Need to see it. Antivedere: fullness, not beauty among others

The Christian, the one who wants to be a follower of Christ, the one who feels the need to cling to Him through the bonds of His authenticity and certainty, will always have, as a man, as a man especially of our time so nourished by the visual image, the instinctive need to see Him, Jesus the Christ, as He was in face, in appearance, in bearing, in person. We have said this before. But this desire remains, and recurs when questions arise about the genuine interpretation of his message, and about the duty to conform our conduct to his teaching. Is not, after all, this aspiration always present in the Gospel characters? Let us take Zacchaeus, in St Luke's account: "he wanted to see Jesus, who he was"; and, small in stature as he was, in the midst of the crowd he could not; he then climbed a sycamore tree; and from there he saw, or rather was seen by the Lord who called him and told him to come down, wanting him to be his guest on that day (Luc. 19, 1 ff.).

But the fortune of Jesus' contemporaries, who saw Him with their own eyes (cf. I. 1, 1) is not ours. Just as it is not of all humanity that came after Him. Already St. Irenaeus, Bishop of Lyons (at the end of the 2nd century) warns that the bodily images that have been attempted to be disseminated of Christ since then are apocryphal (Adv. Haereses, 1, 25; PG 7, 685). St. Augustine is categorical: "We completely ignore" what the bodily face of Jesus was, as well as that of Our Lady (De Trinit. 8, 5; PL 42, 952). We must form our figure from elements common to human nature and from the imaginative reflections that the information we have about Him, reading the Gospel or believing His word, provoke in our spirit. Art and piety help each other in this not easy elaboration.

It is not vain fantasy; it is a worthy, and in a certain sense indispensable, effort for anyone who wants to have a concrete and faithful concept of Christ, which without mythical artifice presents itself as ideal.

Let us try asking ourselves: how do we depict Christ Jesus? That is to say: what is the characteristic aspect of Him that emerges from the Gospel? How, at first sight, does Jesus present Himself? Once again, his own words help us: "I am meek and humble of heart" (Matth. 11: 29). Jesus wants to be looked at like this, seen like this. If we were to see him, he would appear to us like this, even though the vision, which Revelation gives us of him, fills his heavenly figure with form and light (Rev 1:12 ff). This sweet, good and above all humble aspect imposes itself as essential. Meditating on it, one perceives that it both manifests and conceals a fundamental mystery relating to Christ, that of the Incarnation, that of the humble God, a mystery that governs the whole of Christ's life and mission: "The Christus humilis is the centre of Christology" of St Augustine (Cf. POKTALIÉ, D. Th. C. 1, II, 2372); and which imprints the whole of the Gospel teaching on us: "What else did he teach, if not this humility? . . . in this humility we can approach God", says the Doctor of Hippo (En. in Ps. 31, 18; PL 36, 270). Moreover, does not St. Paul have a term, which smacks of the absolute, when he tells us that Christ 'annihilated himself': semetipsum exinanivit? (Phil. 2, 7) Jesus is the good man par excellence; and it is for this reason that he descended to the lowest level even of the human ladder; he made himself a child, he made himself poor, he made himself patient, he made himself a victim, so that none of his brothers in humanity could feel him superior and distant; he placed himself at the feet of all. He is for all. He belongs to everyone; indeed to each of us, in the singular; St Paul says so: 'He loved me and sacrificed himself for me' (Gal. 2:20).

It is not surprising that the iconography of Christ has always sought to interpret this meekness, this extreme goodness. The mystical intelligence of Him has come to contemplate Him in the heart, and to make, for us modern sentimentalists and psychologists, always polarised towards the metaphysics of love, worship of the Sacred Heart, the burning and symbolic hearth of Christian devotion and activity.

Here an objection arises, especially today: is this image of Christ, who realises in himself his own word, that is, the beatitudes of poverty, meekness, non-resistance (cf. Matth. 5:38 ff.), the true Christ? Is he the Christ for us? Where is the Christ Pantocrator, the strong Christ, the King of kings, the Lord of rulers? (Cf. Rev. 19: 11 ff.) Is the Christ the reformer? ("Ego autem dico vobis . . .", Matth. 5) the contentious Christ, with his contentions (e.g. Matth. 5, 20) and anathemas? (Cf. Matth. 23) The liberating Christ, the Christ of violence? (Cf. Matth. 11, 12) Is there no talk today of the Christianity of violence and the theology of revolution? After so much talk of peace, the temptation of violence, as the supreme affirmation of freedom and maturity, as the only means of reform and redemption, is so strong that we speak of a theology of violence and revolution; and often to the exciting theories the facts, or at least the tendencies of the redemption of the 'constituted disorder', correspond. One then tries to have Christ for oneself, and to justify certain disorderly, demagogic and rebellious attitudes with the attitudes and words of Him.

The discourse is many. We ourselves have alluded to it on other occasions. Just one piece of advice for now. In the face of this supposed contradiction between the figure of the meek and gentle Christ, the good Shepherd Christ, the Christ crucified out of love, and the figure of the virile and stern, indignant and pugnacious Christ, it will be necessary to reflect well, and to see how things stand in the original documents, the Gospels, the New Testament, the authentic and coherent Tradition, and in their genuine interpretation. We feel it is our duty to claim honest attention in this regard. Especially on the complexity of the figure of Christ: he is certainly both meek and strong, as he is both man and God; and then on the true reaction, certainly not political, certainly not anarchic, that Christ's reforming energy injects into the fallen and corrupt world; that is, on the true hopes that he proposes to humanity.

We shall then see that the figure of Christ presents, yes, without altering the enchantment of his merciful gentleness, also a grave and strong aspect, formidable, if you like, against cowardice, hypocrisies, injustice, cruelty, but never separated from a sovereign irradiation of love.

Only love defines him as Saviour. And it is only through the ways of love that we will be able to approach Him, imitate Him, insert Him into our souls and into the ever dramatic events of human history.

Yes, we will be able to see Him, who dwelt with us, and shared our earthly lot, to infuse us with His gospel of salvation, and to prepare us for this full salvation; we will see Him "full of grace and truth" (I. 1:14).

Faith and love are the eyes that we now need in order to be able to see him in some way; that is, to see him.

(Pope Paul VI, General Audience 27 January 1971)