12th Sunday in Ordinary Time (year A)  [21 June 2026]

First reading from the Book of the Prophet Jeremiah (20:10–13)

This passage is one of what are known as the ‘Confessions of Jeremiah’; we might also call them the ‘Confidences of Jeremiah’. Here the prophet reveals what lies deepest in his heart, and today’s few lines sum up his feelings well. His life is a constant paradox: that which constitutes his deepest joy, his reason for living, his security, is also the source of all his suffering. It is the Word of God. It is not explicitly named in this text, but it is clearly implied. It is because he proclaims the Word of God “in season and out of season” (as St Paul would say) that he is persecuted; yet it is precisely this same Word that gives him the strength to carry on. It is often said that no one is a prophet in his own land, and this applies perfectly to Jeremiah. He was a great prophet, but this was only realised after his death. During his lifetime, his message proved too uncomfortable. He himself specifies the period of his preaching: from the thirteenth year of Josiah’s reign until the deportation from Jerusalem, that is, from 627 to 587 BC. Forty years during which he saw several kings succeed one another in Jerusalem, but very few listened to him. What was he reproached for? Simply the courage to speak the truth. And the truth was by no means reassuring: from the top to the bottom of the social ladder, breaches of the Covenant were multiplying in every sphere. Here is an example of his preaching: “They are all adulterers, a band of traitors” (Jer 9:1)… “From the least to the greatest, all are greedy for gain; from the prophet to the priest, all practise deceit” (Jer 8:10). In other words, corruption and the love of money had corroded the whole of society, and religion was nothing more than a façade. For this reason, he spent much of his life crying out, provoking, and denouncing. At times he even performed unusual acts to warn the king, the court, the priests and all those in authority who were leading the people to ruin. On a political level, he sought to open the eyes of his compatriots and dared to announce what was by now evident: Nebuchadnezzar would soon overrun Jerusalem. To make himself better understood, he performed a spectacular act: he publicly smashed a brand-new jug fresh from the potter’s hands, to announce the fate awaiting Jerusalem, which would be reduced to shards (Jer 19:1–11). But instead of listening to him, they accused him of being an accomplice of the enemy because, as the saying goes, there is none so deaf as those who will not hear.

Nevertheless, nothing and no one could divert him from his mission, and his secret lay simply in the awareness that he had been sent by God. His second secret was knowing that he was too small for the task entrusted to him and therefore did not seek strength in himself, but in God. And he experienced God’s presence at the heart of all his trials. In this regard, his prayer remains striking: “Lord, let me see the vengeance you will take upon them, for to you I have entrusted my cause.” An expression that suggests three observations. First of all, the desire for revenge is deeply human, and the prophet remains a man; his particular mission makes him neither insensitive nor a superman. Secondly, he does not seek revenge, but entrusts everything to God. Finally, beyond personal retribution, what Jeremiah ardently desires is the triumph of truth. Like every true prophet, he already knows that God’s love will be stronger than anything and that one day it will succeed in eliminating all evil from the earth. This is what he calls God’s vengeance: God’s eternal triumph over the forces of evil.

Responsorial Psalm (68/69)      

This psalm arises from the cry of a believer persecuted because of his faithfulness to God. The psalmist suffers humiliation, insults and perhaps even imprisonment, yet he continues to trust in the Lord, certain that God hears the humble and does not abandon those who belong to him. His suffering stems precisely from his love for God: “My love for your house consumes me”, and the insults directed at God also fall upon him. This experience recalls the story of the prophets of Israel, often persecuted by their own people. Among them stands out Jeremiah, who, like all true prophets, had the courage to proclaim God’s truth even when it was inconvenient. The prophet is, in fact, the voice of God in the world and, since God’s thoughts do not coincide with those of men, he inevitably goes against the tide. His word calls for justice, holiness, brotherhood and conversion, bringing to light what many would prefer to hide. For this reason, prophets often experience rejection and discouragement. Moses, Elijah and, above all, Jeremiah went through moments of profound suffering. Jeremiah even went so far as to curse the day of his birth, overwhelmed by persecution and humiliation. His experience recalls that of Job and, in a broader sense, that of the entire people of Israel in times of trial. The psalmist describes his condition as that of a man who is drowning: the waters overwhelm him, the mud drags him down, and there seems to be no hope left. Yet, even in the darkest hour, he continues to pray. The very Word of God that causes him suffering is the source of his strength. The imagery of the psalm recalls the story of Jeremiah, thrown into a cistern for denouncing the religious corruption of the people and the Temple. In the same way, Jesus will take up this prophetic tradition when he drives the merchants out of the Temple; and on that occasion, the evangelist John will apply the words of the psalm to Christ: ‘Zeal for your house will consume me’. The psalm concludes, finally, on a note of trust and thanksgiving. In biblical tradition, supplication and thanksgiving are closely linked: the believer praises God even before seeing deliverance realised, because he is certain of God’s faithfulness. For this reason, the psalmist already proclaims God’s victory, the salvation of the poor and the joy of those who seek the Lord. Thus, lamentation is transformed into hope, and the suffering of the righteous becomes a testimony to the certainty that God never abandons his faithful.

Second Reading from the Letter of Saint Paul the Apostle to the Romans (5:12–15)

 St Paul contrasts Adam and Jesus Christ, not as two historical figures to be compared, but as two opposing ways of life. Adam represents humanity seeking happiness, power and fulfilment far from God, relying on its own strength. Jesus Christ, on the other hand, represents the man who lives in full communion with God, welcoming his love and his life. According to the account in Genesis, God created man to share in his own life. The ‘breath of life’ received from God indicates that human beings truly live only when they remain united with him. The desire for greatness, happiness and the infinite that dwells in the human heart is therefore good and corresponds to God’s plan. The serpent’s error lies in leading Adam and Eve to believe that they can become “like God” without God, through disobedience. In doing so, they voluntarily sever the vital bond with the Creator and fall into spiritual death. Paul, in fact, speaks of death and life primarily in a spiritual, not a biological, sense.

Adam thus symbolises original sin: the man who seeks to appropriate what belongs to God and ends up turning away from the source of life. Jesus Christ, on the contrary, does not seek to seize equality with God, but lives in total acceptance of the Father’s love. For this reason, He is without sin, ‘full of grace and truth’. Thanks to Christ, humanity can be restored to communion with God. In Him, the bond between God and man is perfectly realised: He draws all to Himself and enables people to receive divine life once more.

Paul thus presents two fundamental choices: to live like Christ, welcoming God’s breath and love, and growing in the spiritual life; Or to live like Adam, seeking happiness independently of God, with the result of spiritual death. Grace is not an object one possesses, but the loving relationship between God and humanity. Jesus Christ has restored this vital relationship, for which we were created. As St Augustine says: ‘You have made us for Yourself, Lord, and our hearts are restless until they rest in You.’ Similarly, for St John, eternal life consists in knowing and loving God and Jesus Christ. True life and true joy are found only in union with God; to seek them elsewhere is an illusion that leads to spiritual death

From the Gospel according to Matthew (10:26–33)

Jesus warns his disciples that the mission of proclaiming the Gospel will not be easy. He sends them “like sheep among wolves” and foretells persecutions, trials, floggings and even the hatred of all because of his Name. For this reason he repeats several times: Do not be afraid. The reason for this encouragement is that the truth of God cannot be stopped. All that was hidden will be revealed, and what Jesus has entrusted to his disciples must be proclaimed openly. In Christ, God’s plan of love is fully revealed, a plan that in the Old Testament had been revealed only gradually through prophets and sages. The disciples, having seen and heard Christ, cannot remain silent about what they have experienced. When Matthew writes his Gospel, Christians are already suffering persecution, especially from certain Jewish circles. This teaching therefore serves to strengthen their faithfulness. If the Church exists today, it is also because those first believers overcame their fear and remained steadfast in the faith. Nothing can separate us from the love of God. Jesus distinguishes between two kinds of danger: physical death, which the disciples may suffer as a result of persecution; and spiritual death, which is far more serious, consisting in separation from God. This is why he says: “Do not fear those who kill the body” but rather those who can cause a person to lose their communion with God. The true fear must be that of abandoning the mission by yielding to the temptation of unfaithfulness. To reassure his disciples, Jesus reminds them that they are constantly under the Father’s protection: not a single sparrow falls to the ground without God knowing it, and even the hairs on their heads are counted. God knows and watches over each one personally. Jesus also promises that whoever acknowledges him before men will be acknowledged by him before the Father. To be a Christian therefore means to declare oneself united to Christ not only in words, but through one’s life, for through Baptism we are grafted into him and share in his relationship with the Father. This is why St Paul can affirm that nothing can separate us from the love of God manifested in Christ. When Jesus says: ‘Whoever denies me before men, I too will deny him before the Father’, he is not pronouncing a definitive condemnation, but reminding us of human freedom. Like Peter, who denied Jesus during the Passion, even those who stray can always return. And Christ, as He did with Peter after the Resurrection, continues to ask but one question: Do you love me? The disciple of Christ may encounter hostility and persecution, but must not fear. The real threat is not losing one’s earthly life, but turning away from God. Those who remain faithful to Christ live in the certainty that nothing can separate them from His love.

+Giovanni D’Ercole

Unconventional firmness

(Mt 7:6.12-14)

The Good News is Pearl (v.6). Gem that should not be dispensed to those who would use it only as a tool.

There are in fact those who maintain the ancient competitive, pagan mentality - sometimes even aiming to support their own conceptions of domination with beautiful manners [which sooner or later let the masks fall off]. Someone perhaps with the cover of the same Word of God, but without the leap of Faith.

It does not allow to overturn values.

There are many tricks that the opportunists of religion can put in place to attract the eye and exploit the naivety of the little ones - then turn against them.

The simple always have their hearts in hands, and spontaneously trust their neighbour.

Faced with old and new barkers, the sons of God often give to everything in gold value - but sometimes being plagiarized and exploited.

And we know the mechanisms of sects, which guarantee happiness, closing the adepts in mental cages.

The Lord does not promise us new life... only when we have finally dispelled our doubts, definitively solved problems, realized dreams and ambitions.

Christ does not wish to deprive sensitive souls to the point of expropriating them and not making aware, involving in useless battles.

The Father wants everyone to express their creative abilities, the different characters that inhabit - in which the personal deep son’s nature takes shape.

Traits all to be discovered. And that has its meaning with regard to Salvation.

Unfortunately, here and there come out very dangerous individuals and real agencies of manipulation, which alienate people.

We recognize them by now: in those who presume of themselves and are so swollen that them will never pass through a small door (vv.13-14) .

In this way they will never trace new roads. And unfortunately, they will do everything so that others do not explore them too.

Evaluation must be constantly exercised, lest the false saints [into whom as inexperienced people we risk falling] succeed in defiling our person and Calling.

So - as Pope Francis pointed out - «Lamb... with Christian cunning. Lamb, not fool».

As Pope Benedict said: «there is always the temptation to interpret religious practice as a source of privilege or security».

So, how to identify those who intend to dehumanize us, closing ourselves in obsessive comparisons - using us only for profit - everywhere offering themselves with apparently very high arguments?

On the basis of the 'past' or the 'future' [all of them], false guides force us to make war on ourselves - and criticize ourselves - instead of multiplying our energies and going on to explore other worlds.

Following external models is to throw our Pearl before the «swines» (v.6): to throw ourselves at the feet of those who - in order to steal our souls - have no respect, judge us, scold us, and devalue us.

While the little ones live in the present. Unconventional firmness.

[Tuesday 12th wk. in O.T.  June 23, 2026]

Unconventional Firmness

(Mt 7:6, 12-14)

Are we, too, after a beautiful Eucharistic liturgy, ready to trample, condemn, bite?

Do we lock ourselves in one-sided congregations that make us feel strong, turning the Gospel proclamation inside out?

It means that we live in fear of not being personally equal to the situation; thus we allow ourselves to be stepped on by someone or by the herd.

We need to change the register, starting from the soul and the innermost dynamics of approach.

The Glad Tidings is Pearl (v.6). Gem that should not be dispensed to those who would only use it as a tool.

Indeed, there are those who maintain the old competitive, pagan mentality - sometimes to the point of aiming to support their own conceptions of dominance, with fine manners [which sooner or later drop their masks].

Some perhaps under cover of the Word of God itself.

At the time of Jesus, for example, the same Law (written and oral) ended up being used not to favour the welcoming of the marginalised and needy, but to accentuate detachment and ghettoisation.

Situations that did not value personal gifts, and were even leading to the collapse of the least protected sections of the population.

In short, the alliance between throne and altar - instead of strengthening the sense of community - was being used to accentuate hierarchies. As a weapon that legitimised a whole mentality of exclusions, and confirmed the imperial logic of divide and rule.

Instead, Jesus wants to return to the Father's Dream: the ineliminable one of fraternity, the only seal to salvation history.

That is why his non-avoidable criterion is to link the Word of God to the life of the people and of each person; thus overcoming divisions.

The apostle must do what he must - not the façade "perfection" that conceals problems.

In this way, the disciple must be authentically motivated, not have a double life; nor be sent to dissipate energy.

For ourselves, too, it is imperative that we beware of the cheaters and patsies of the soul.

We must take the leap of Faith - which does not allow for the reversal of values.

There are many tricks that the opportunists of religion can pull to attract the eye and exploit the naivety of the little ones - then turn against them.

The simple ones always have their hearts in their hands, and spontaneously trust their neighbour.

In the face of old and new barkers, the children of God often take everything for granted - sometimes allowing themselves to be plagiarised and exploited, or entangled in clubs with shady public and private dealings.

Recently, even the Holy See has been forced to take very severe disciplinary measures against marauders of the 'spirit' who advocate a false mystical discipline to the weak.

We know the mechanisms of sects, which guarantee happiness by locking adherents in mental cages.

The Lord does not promise us new life ... only when we have finally dispelled our doubts, definitively resolved problems, realised dreams and ambitions.

Christ does not wish to deprive sensitive souls to the point of dispossessing them and not making them aware, involving them in useless battles.

Nor does he admit that someone among his intimates may 'for good' attempt to deceive the uninformed, charming them with platitudes passed off as solemn truths. Carefully avoiding that they understand the Gospels, life today and their own souls; that they study, compare, update - and delve deeper into the issues.

The Father wants each one to express his or her own creative capacities, the different characters that dwell within him or her - in which the deep personal nature of a son takes shape, all to be discovered. And which has its own meaning, in order to Salvation.

Some groups emotivize the proposals with a barrage of old-fashioned or sophisticated ideas [all partial] - peppered with afterthoughts or practical activities, which deplete consciences.

Circles that take over the global existence, work, hopes and goods of the simple - even the young, and various gullible.

Unfortunately, dangerous individuals and veritable agencies of manipulation emerge here and there, with the aim of alienating people.

They float around exploiting the gratuitousness of the innocent who seek God, as well as the resources of the common good.

It is right to trust in women, men and groups, but there is devious (even spiritual) evil, which is murderous.

We recognise it now: in those who presume of themselves and are so puffed up that they will never pass through a loophole (vv.13-14) - so they will never chart new paths.

And sadly, he will do everything to ensure that others do not explore them too, exorcising them with à la page narratives or made-up slogans; imposing models; feeling themselves to be a privileged group or club.

By floating on the ignorance of the arguments, some may be able to maintain their fake prestige and satrap lifestyle.

Sometimes, however, masks fall off.

This happens e.g. when in difficulties, the herd of envious careerist businessmen in sheep's clothing (v.15), who know that they can more easily condition those who fall into a state of bewilderment and weakness - do not recover or accompany, but enjoy the spectacle, waiting for the ruin reserving the right to intimidate the unaccountable, adding evil to evil without a crumb of human pity.

Evaluation must be constantly exercised, lest the fake saints [into whom we risk falling as inexperienced ones] succeed in profaning our person and Calling.

So - as Pope Francis pointed out - 'Lamb... with Christian cunning. Lamb, not fool".

It is not others who must decide for us.

There are opportunists of religion who are willing to fill others' healthy hearts with disorders, for ideology and self-interest.

The early Christians understood well that faith in the victory of life over death is incompatible with attachment to the ephemeral or to any influence.

In this regard, the indirect testimony of Lucian of Samosata (125-192), author of satires against superstitions and credulity, among which he includes 'Christianity', is significant.

With light-hearted language, the author describes in 'The Death of Peregrinus' [De morte Peregrini, 13] the impact that faith had on the lives of the simple people of his time:

"Their first lawgiver persuades them that they are all brothers among themselves, and as they are converted, denying the Greek gods, they worship that crucified wise man and live according to his laws. For something they despise all goods equally and believe them to be common and do not care when they have them. Therefore, if a shrewd impostor arose among them who knew how to handle them well, he would immediately become rich, mocking these gullible and foolish people".

The challenge is open, because the same comparison can be transferred to diriment aspects - unfortunately also lacerating - of the inner life, when it is made tormenting and unclear in an artificial way.

Therefore, the 'narrow door' is not a passage reserved for a few 'integrities' or those elected to life; not infrequently not very genuine and committed to influence, disrupting the transparency of souls and things.

As Pope Benedict said, 'the temptation to interpret religious practice as a source of privilege or security is always lurking'.

So, how do we detect those who intend to dehumanise us, locking us into obsessive comparisons - using us only for trivial interest - wherever they put themselves with seemingly lofty arguments?

On the basis of the 'past' or the 'future' [all their own], the false guides force us to make war on ourselves - and criticise ourselves - instead of multiplying our forces, and going on to explore other worlds.

To follow external models is to throw our Pearl before the 'swine' (v.6): to throw ourselves at the feet of those who - in order to steal our souls - disrespect, judge, scold and devalue us.

While the little ones live in the present. Unconventional Firmness.

"Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able" (Lk 13: 23-24).

What does this "narrow door" mean? Why do many not succeed in entering through it? Is it a way reserved for only a few of the chosen?

Indeed, at close examination this way of reasoning by those who were conversing with Jesus is always timely: the temptation to interpret religious practice as a source of privileges or security is always lying in wait.

Actually, Christ's message goes in exactly the opposite direction: everyone may enter life, but the door is "narrow" for all. We are not privileged. The passage to eternal life is open to all, but it is "narrow" because it is demanding: it requires commitment, self-denial and the mortification of one's selfishness.

Once again, as on recent Sundays, the Gospel invites us to think about the future which awaits us and for which we must prepare during our earthly pilgrimage.

Salvation, which Jesus brought with his death and Resurrection, is universal. He is the One Redeemer and invites everyone to the banquet of immortal life; but on one and the same condition: that of striving to follow and imitate him, taking up one's cross as he did, and devoting one's life to serving the brethren. This condition for entering heavenly life is consequently one and universal.

In the Gospel, Jesus recalls further that it is not on the basis of presumed privileges that we will be judged but according to our actions. The "workers of iniquity" will find themselves shut out, whereas all who have done good and sought justice at the cost of sacrifices will be welcomed.

Thus, it will not suffice to declare that we are "friends" of Christ, boasting of false merits: "We ate and drank in your presence, and you taught in our streets" (Lk 13: 26).

True friendship with Jesus is expressed in the way of life: it is expressed with goodness of heart, with humility, meekness and mercy, love for justice and truth, a sincere and honest commitment to peace and reconciliation.

We might say that this is the "identity card" that qualifies us as his real "friends"; this is the "passport" that will give us access to eternal life.

Dear brothers and sisters, if we too want to pass through the narrow door, we must work to be little, that is, humble of heart like Jesus, like Mary his Mother and our Mother. She was the first, following her Son, to take the way of the Cross and she was taken up to Heaven in glory, an event we commemorated a few days ago. The Christian people invoke her as Ianua Caeli, Gate of Heaven. Let us ask her to guide us in our daily decisions on the road that leads to the "gate of Heaven".

[Pope Benedict, Angelus 26 August 2007]

The beatitudes pronounced so solemnly by Jesus stand, on the one hand, in antithesis to certain values that are instead honoured by the world and, on the other hand, in the perspective of a future and final fate, in which situations are reversed. They all stand or fall together; one cannot extract only one and cultivate it to the detriment of the others. All the saints have always been and are simultaneously, albeit to varying degrees, hungry and thirsty for justice, merciful, pure in heart, peacemakers, persecuted for the sake of the gospel. And so must we also be. What is more, on the basis of this Gospel page, it is evident that Christian beatitude, as a synonym for holiness, is not divorced from an element of suffering or at least difficulty: it is not easy to be or to want to be poor, meek, pure; nor would one want to be persecuted, not even because of justice. But the kingdom of heaven is for the non-conformist (cf. Rom 12:2), and the words of St Peter apply to us as well: 'Blessed are you if you are reviled for the name of Christ, for the Spirit of glory and the Spirit of God rest upon you.

Let none of you suffer as a murderer or thief or evildoer. But if anyone suffers as a Christian, let him not be ashamed; rather let him glorify God for this name' (1 Peter 4:14-16). Indeed, our perspective is not short-term, but endless. Written for us are the enlightening words of the Apostle Paul: "The momentary, light burden of our tribulation procures for us an immeasurable and eternal amount of glory, because we do not fix our eyes on visible things, but on things invisible. Visible things are momentary, invisible things are eternal" (2 Cor 4:17-18).

[Pope John Paul II, at Verano 1 November 1980]

This way means entering through a door. But where is the door? Who is the door? Jesus himself is that door. He says so in the Gospel of John: “I am the door” (10:9). He leads us to communion with the Father, where we find love, understanding and protection. But why is this door narrow, one might ask? Why does he say it is narrow? It is a narrow door not because it is oppressive, but because it demands that we restrain and limit our pride and our fear, in order to open ourselves to Him with humble and trusting hearts, acknowledging that we are sinners and in need of his forgiveness. This is why it is narrow, to limit our pride, which swells us. The door of God’s mercy is narrow but is always open to everyone! God does not have preferences, but always welcomes everyone, without distinction. A narrow door to restrain our pride and our fear; a door open wide because God welcomes us without distinction. And the salvation that He gives us is an unending flow of mercy that overcomes every barrier and opens surprising perspectives of light and peace. The door is narrow but always open wide: do not forget this.

Once more, Jesus extends a pressing invitation to us today to go to Him, to pass through the door of a full, reconciled and happy life. He awaits each one of us, no matter what sins we have committed, to embrace us, to offer us his forgiveness. He alone can transform our hearts, He alone can give full meaning to our existence, giving us true joy. By entering Jesus’ door, the door of faith and of the Gospel, we can leave behind worldly attitudes, bad habits, selfishness and narrow-mindedness. When we encounter the love and mercy of God, there is authentic change. Our lives are enlightened by the light of the Holy Spirit: an inextinguishable light!

I would like to propose something to you. Let us think now for a moment, in silence, of the things that we have inside us which prevent us from entering the door: my pride, my arrogance, my sins. Then, let us think of the other door, the one opened wide by the mercy of God who awaits us on the other side to grant us forgiveness.

The Lord offers us many opportunities to be saved and to enter through the door of salvation. This door is an occasion that can never be wasted: we don’t have to give long, erudite speeches about salvation, like the man who approached Jesus in the Gospel. Rather, we have to accept the opportunity for salvation. Because at a certain moment, the master of the house will rise and shut the door (cf. Lk 13:25), as the Gospel reminded us. But if God is good and loves us, why would he close the door at a certain point? Because our life is not a video game nor a television soap opera. Our life is serious and our goal is important: eternal salvation.

[Pope Francis, Angelus 21 August 2016]

For a transparent coexistence

(Mt 7:1-5)

The Sermon on the Mount (Mt 5-7) lists catechesis on salient questions of living in the communities of Galilee and Syria - composed of Jews converted to Christ.

There was no lack of contempt on the part of the veterans for the new ones who appeared at the threshold of the churches - for their way of life far from the recognized norm, or even for trifles.

«Theatrant» (v.5) is one who thinks big about himself and always has the ability to look around to convince himself that he can excel - without putting himself in an attitude of respect for the enigma of life, where instead the burdens can turn into progress.

The objective view of ourselves and our personal growth - often resulting from deviations from stereotypes or nomenclatures - can make us benevolent. It can convince of due respect and even deference for the ‘more’ that surrounds us and calls.

The legalism of plastered details leads in fact to the neglect of the essential, in mutual love (cf. vv.3-5).

In the 70s of the first century the awareness of the different familiar and serene relationship with God - and the new way of living his Law - was questioning believers and involved relations with community’ sisters and brothers.

After having introduced both the new criteria of ‘Greater Justice’ and the recovery of the principles of Creation, the evangelist suggests some essential ideas for the internal quality of life of the fraternities.

The cultural background of older church members was fiercely legalistic. This baggage did not favour the freedom of mutual evaluations: coexistence had to be more transparent.

To encourage communion, Mt wants to present a free and tranquil Jesus - not superhuman, nor idol or model: vice versa, genuine Person; not unilateral Master.

In fact, he knew how to recover and wanted to enhance all the individual sensitivities, to allow the expression of friendship and enrichment in every human reality.

Only its strong ‘root’ in the relationship with the Father had to be of sacred example for each one, and inviolable comparison for everyone, always.

In Palestine the Lord had not shown himself to be fundamentalist. 

«Trust» in the Father and in his «life to come» gave the Son himself the certainty that he could open completely to situations and to everyone - whatever circumstances he found himself in.

A convivial openness to differences, in order not to block the gates and the outcome of the Novelty, in the Spirit of the Beatitudes.

This is because we have been called to make our existence exponential and that of all, not to dampen it with preconceptions and relative convictions.

We accept Providence, ourselves and the others as they are: aware that there is a precious secret, an unprecedented destiny, a Mystery that surpasses us... behind every event, in each of our own ‘intimate faces’ [supported by the Father], or in the brother even if eccentric.

The ways of following that resonate deep in the heart are as varied as people, events, rhythms commensurate with the soul, ages.

They embrace the same Proposal - without losing the enduring Mystery or any link in this versatility.

Only here... real World, Person, Nature and Eternity are allied.

[Monday 12th wk. in O.T.  June 22, 2026]

For transparent coexistence

(Mt 7:1-5)

The Sermon on the Mount (Mt 5-7) lists catechesis on salient issues in the life of the communities of Galilee and Syria, composed of Jews converted to Christ.

There were episodes of mutual contempt, fuelled especially by veterans accustomed to scrutinising newcomers who presented themselves at the door of the churches, either because their lifestyle was far from the accepted norm or even for trivial reasons.

But we are not judges, we are family members. And of course, in the final analysis, it is precisely malice that sharpens the eye to the slightest faults in others: generally, specks and external shortcomings.

This while the same shrewdness overlooks our own enormities - the heavy beam that separates us not only from God and everyone else, but even from ourselves, bringing us closer to the selfish and arrogant ego.

A 'theatral' person (v. 5) is someone who thinks highly of themselves and is always looking around to convince themselves that they can excel - without showing any respect for the enigma of life, where burdens can be transformed into progress.

An objective view of ourselves and our personal growth - often arising precisely from deviations from stereotypes or nomenclatures - can make us benevolent. It can convince us of the respect and even deference due to the greater reality that surrounds us and calls us.

Legalism in rigid details leads to neglect of what is essential in mutual love (cf. vv. 3-5).

We know very well how hard it is to question ourselves, or to educate perfectionist religious people to detach themselves from their accidental convictions [or fads], which have become sclerotic habits like totems.

In short, in the 70s of the first century, awareness of a different, peaceful relationship with God – and a new way of living his Law – was challenging believers and affecting their relationships with their brothers and sisters in the community.

After introducing both the new criteria of 'greater justice' and the recovery of the principles of Creation, the evangelist suggests some essential points for the quality of life within the fraternities.

The cultural background of the older members of the church was fiercely legalistic. 

This background did not favour freedom in mutual evaluation: coexistence had to be more transparent.

Devout preconceptions seemed an insurmountable obstacle to personalised life and mutual sharing according to the new logic of the Beatitudes [Mt 5:1-12: Self-portrait of Christ as an 'open book' (pierced by a spear)].

The cultural baggage linked to obligations, a sense of duty and hierarchy, an ingrained lifestyle, and beliefs that were difficult to abandon multiplied harsh judgements between generations and between different cultural backgrounds.

To encourage communion, Matthew wants to present a free and peaceful Jesus - not a superman, nor an idol or model: on the contrary, a genuine Person; a non-unilateral Teacher.

He knew how to restore; he wanted to value all the multifaceted, individual sensibilities, to allow the expression of friendship and enrichment in every human reality.

Only his strong 'roots' in his relationship with the Father were to be a sacred example for everyone and an inviolable model for all, always.

This was for the sake of a rich and global transparency, to be proposed also to his disciples.

In this way, adherence to particular beliefs or the repetition of the usual disciplines of perfection did not take shape.

Nor should pious mass observances be favoured, as these are sometimes the first obstacle to dialogue and to the Exodus in its various forms.

Then life itself would providentially guide each person towards a specific witness, which could itself create another opening - relevant to their own character and vocation of the soul.

In Palestine, the Lord did not show himself to be obsessive or one-sided, nor was he reduced to normal and plausible patterns based on cultural codes, evaluative prudence, or moral and religious paradigms.

Trust in the Father and in the life that is given gave the Master Jesus the certainty that he could open himself totally to situations and to everyone, whatever reality he found himself in.

A convivial openness to the most exceptional differences, so as not to block the gateways and the outcome of the Newness, in the Spirit of the Beatitudes.

Unconditional love always applies first and foremost to the disciple, the members of the same community, and one's neighbour.

This is because we have been called to make our existence and that of everyone else exponential, not to dampen it with glamorous versions, preconceived ideas, and relative convictions.

We were created to love the exceptional truth of women and men, not to extinguish uniqueness by passing judgement on trifles.Let us accept Providence, ourselves and others as they are: aware that there is a precious secret, a destiny of newness, a Mystery that surpasses us... behind every event, in each of our own intimate faces [supported by the Father], or in our eccentric brother.

The ways of following that resonate in the depths of our hearts are as varied as the people, events, rhythms commensurate with the soul, and ages.

They embrace the same Proposal - without losing the enduring Mystery or any bond in this multifacetedness.

Only here... the real world, the Person, Nature and Eternity are united.

"When the weaver raises one foot, the other lowers. When the movement ceases and one of the feet stops, the fabric is no longer woven. His hands throw the shuttle from one to the other, but no hand can hope to hold it. Like the weaver's gestures, it is the union of opposites that weaves our life" [African Peul oral tradition].

"We are utterly lost if we lack this particular Individuality, the only thing we can truly call our own and whose loss is also a loss for the whole world. It is precious precisely because it is not universal" [Tagore].

"We must learn to abandon our defences and our need to control, and trust totally in the guidance of the spirit" [Sobonfu Somé].

"True morality does not consist in following the beaten path, but in finding the path that is true for us and following it without fear" [Gandhi].

Beams and specks: a paradoxical situation, where there is sometimes an excess of 'belief' - yet Faith is lacking.

“Let us be concerned for each other”: responsibility towards our brothers and sisters.

This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (Populorum Progressio, 66).

[Pope Benedict, Message for Lent 2012]