Renewal requires conversion, it requires living the mission as a permanent opportunity to proclaim Christ, to make Him encounter us by witnessing and making others participate in our personal encounter with Him. It is my hope that your spiritual and material assistance to the Churches will make them ever more founded on the Gospel and on the baptismal involvement of all the faithful, lay and clerics, in the Church's one mission: to make God's love close to every person, especially those most in need of his mercy. The Extraordinary Month of Prayer and Reflection on the Mission as First Evangelisation will serve this renewal of the Church's faith, so that at its heart always lies and works the Easter of Jesus Christ, the only Saviour, Lord and Bridegroom of His Church.

May the preparation of this extraordinary time dedicated to the first proclamation of the Gospel help us to be more and more the Church in mission, according to the words of Blessed Paul VI, in his Apostolic Exhortation Evangelii nuntiandi, magna carta of the post-conciliar missionary commitment. Pope Montini wrote: "Evangelising, the Church begins by evangelising itself. A community of believers, a community of lived and shared hope, a community of fraternal love, she needs to listen continually to what she must believe, the reasons for her hope, the new commandment of love. As the people of God immersed in the world, and often tempted by idols, it always needs to hear the great works of God proclaimed (cf. Acts 2:11; 1 Pet 2:9), which have converted it to the Lord, and to be summoned and reunited again by Him. This means, in a word, that it always needs to be evangelised if it is to retain the freshness, the impetus and the strength to proclaim the Gospel" (n. 15).

[Pope Francis, address to the assembly of the Pontifical Missionary Works 3 June 2017]

The Lord wants new people, who Listen

[Lk 8:19-21]

In the life of those who are challenged by the relationship of Faith, to become blood relatives of the Father (according to the Spirit) is fundamental Perceive [in profound sense of Listening - not so much materially ‘seeing’].

It’s not worth the «staying outside», or wanting to ‘speak’ directly, to ‘convince’ the Lord (vv.19-21).

It is necessary to intuit and grasp: a path to encounter one’s own intimate layers of being, the truth of inclinations, and of life.

It’s decisive to welcome a satiating Word, which becomes language and culture, which has creative power: given to the ears and discovered inside. Captured in personal history and reality, and transmitted again.

To depart from this founding Core and Eros means detaching from oneself, dispersing oneself in rivulets that do not belong to us, failing into the void ["empty" not understood as a deep energetic state, which prepares new developments].

Paradoxically, both our Freedom and the Salvation of the world are the result of an Obedience - but not external, or others.

It is rather tuning in to the part of the Logos within us that is blooming; really "perfect". No conditioning model.

No a priori correction, nor forcing according to prejudice: rather, an eternal Metamorphosis - accompanied by the Verbum Domini, which mysteriously guides Exodus into Exodus.

No culturally configured expectation would lead to full communion with the great divine spark and fullness in each and every one.

Realisation of the Kingdom and every day - even outside of time.

To know Christ closely it’s not enough to look at him and be taken by sympathy, cultural ties, or religious emotion.

It is the Listening that connects and establishes intimate constraints which do not extinguish - a friendship of engaging harmony with the Master.

Around Jesus the Word of God creates a new Family, with bonds of spiritual kinship closer than what the clan attachment offered.

The Lord wants other people, born precisely from Perception-forebonding.

The union is no longer reserved and exclusive; it becomes accessible to anyone and in any condition - even if he/her were "blind" outside, unable to see what is at hand.

Each one is Church, the Father's House, and thus can realize God's Dream of living with men and walking beside them.

He dwells among us and in us. In his Word, without more ‘distances’.

In this way, all our actions must aim for this purpose: to form the Temple of God, his lineage, the Body of the living Christ.

To achieve this complete goal, essential means is to host the Vocation that transforms us, a much more permanent, sensitive and energetic foundation of any feeling, connection, or emotion.

Indispensable is not an (initial) experience of enthusiasm, but the custody of the Call that interprets life and becomes mentality, dynamism inside that leads [and flows into suburban paths].

There is yet other Temple to be built.

[Tuesday 25th wk. in O.T.  September 24, 2024]

The Lord wants new people, who Listen

(Lk 8:19-21)

In the life of one who is challenged by the relationship of Faith, in order to become consanguineous with the Father according to the Spirit, it is essential to Perceive [in the profound sense of Listening - not so much to 'see' directly].

Nor is it worth 'standing outside', or wanting to 'speak' directly, to 'convince' the Lord (vv.19-21).

It is necessary to intuit and grasp: a path to encounter one's own deep layers of being, the truth of inclinations, and of life (vv.20-21).

It is decisive to welcome a satiating Word, which becomes language and culture, which has creative power: given to the ears and discovered within. Captured in personal history and reality, and transmitted again.

To turn away from such a founding Word and Eros is to detach oneself from oneself, to disperse into rivulets that do not belong to us, to plunge into emptiness ['emptiness' not understood as a deep energetic state, which prepares new developments].

Paradoxically, both our Freedom and the Salvation of the world are the result of Obedience - but not external, or others'.

Rather, it is tuning in to the part of the Logos within us that is blossoming; truly 'perfect'. No conditioning models.

No a priori correction, no forcing according to prejudice: rather, an eternal Metamorphosis - accompanied by the Word, mysteriously leading from Exodus to Exodus.

No culturally configured expectation would lead to full communion with the great divine spark and fullness in each and all.

Realisation of the Kingdom and every day - even outside of time.

To know Christ up close, it is not enough to look at him and get caught up in sympathy or religious emotion.

It is the Listening that connects and establishes intimate bonds, which are not extinguished - of engaging attunement with the Master.

Around Jesus, the Word of God creates a new family, with bonds of spiritual kinship closer than what the clan bond offered.

The Lord wants other people, born precisely from Perception-presence.

The union is no longer reserved and exclusive; it becomes accessible to anyone and in whatever condition they find themselves - even if they are outwardly "blind", unable to see what is at hand.

Everyone is Church, the Father's House, and thus can realise God's Dream of dwelling with men and walking beside them.

He dwells among us and in us. In his Word, with no more 'distance'.

In this way, all our actions must tend towards this goal: to form the Temple of God, his household, the Body of the living Christ.

To reach this accomplished goal, an essential means is to host the Vocation that transforms us, a much deeper foundation than any bond or emotion.

Indispensable is not an (initial) experience of enthusiasm, but rather the hosting of the Call that interprets life and becomes mentality, dynamism within that guides and flows into peripheral paths.

In ancient Israel, the basis of social coexistence was the large family. Clans and communities were a guarantee of protection of both particular hearths and people.

That bond of real solidarity ensured possession of the land - which gave a sense of freedom - and was the vehicle of cultural transmission, of the way of feeling as a people, and of spirituality itself.

Defending the coexistence that guaranteed global identity was the same as defending the First Covenant.

But in Palestine at the time of Jesus, the life of the clan and the life of the community - broader - were declining.

Excessive taxes to be paid to collaborating governments and the Temple, the inevitable rise of the classes who had to sell themselves as slaves for debt, perhaps the more individualistic mentality of the Hellenistic world, imperial threats, and the obligation to welcome, forage, and harbour Roman troops [who often took advantage of even the weakest members of the clan], accentuated the problems of survival.

In addition to this, the severity of purity regulations was a further factor of marginalisation, alongside the growing idea - typical of religions - that there was a link between a heavenly curse and a condition of misery.

The material and protective concerns of the individual family accentuated the detachment from collective moments.

Jesus wanted to widen the narrow limits of the small brotherhood of the hearth again, and extend them to the great household of the Kingdom of God.

A comparison with the parallel passages of the episode shows that Jesus had problems with his natural relatives.

They tended to reabsorb him within the parameters of tradition, for fear of retaliation and because they considered him extremist (perhaps unbalanced).

The Risen One broadens the idea of family and challenges the constraints that distance us from our identity-character, and mission-whether it is the impediments placed by his own, by Peter, by the disciples, by powerful people, or leaders of the official religion.As mentioned above, at a time of political subjugation and rigid legalistic religious ideology, the core values of clan and community were weakening due to the situation of social and economic collapse.

The situation of extrinsic control - social and conscience slavery - prevented people from uniting and sharing, forcing them to confine themselves to individual, exclusive dynastic problems.

[Situation of Jesus' time, and yet not entirely foreign to us, even from the point of view of certain 'charisms' configured in too much detail, and the realities already established on the ground].

For the new Kingdom to manifest itself, it was necessary for the idea of coexistence to go beyond the narrow limits of the individual and the tiny household - also from a cultural point of view.

There was a need for a stimulus that opened up community life - understood according to the spirit of the Beatitudes, for a conviviality of differences; even in real, even raw cohabitation.

Even today in the time of global crisis, the goal is an existence no longer disfigured by retreats, nor undermined by immediate needs, disembodied fantasies, or ingrained patterns.

The need arises urgently for a new idea of the universal family, one that goes beyond the fate of habitual micro-relationships [i.e. the group, the movement or even the denomination].

The world we are preparing will no longer make free participation, indulgent and concrete exchange, and overtaking domestication so difficult.

A new idea of universal kinship, fostering exchange and overcoming.

There is another Temple to build.

To internalise and live the message:

Do your family and your church group favour the enlightened listening to the Gospel and 'doing the Word', or do they only give you ready-made and packaged pills?

Do they help you or do they close you off from openness to the confrontation of ideas, to the realisation of yourself, of those far away, and to the abundance of resources in being, yours or those of others?

16. It is providential that the Second Synod for Africa took place soon after the one dedicated to the word of God in the life and mission of the Church. That Synod recalled the pressing duty of each disciple to understand Christ who calls us by his word. Through this word, we, the faithful, learn to listen to Christ and to let ourselves be guided by the Holy Spirit, who reveals to us the meaning of all things (cf. Jn 16:13). In fact, the “reading and meditation of the word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace”.[19] As that Synod reminded us, “to become his brothers and his sisters, one must be like ‘those who hear the word of God and put it into practice’ (Lk 8:21). Authentic hearing is obeying and acting. It means making justice and love blossom in life. It is offering, in life and in society, a witness like the call of the prophets, which continuously united the word of God and life, faith and rectitude, worship and social commitment.”[20] Listening to and meditating upon the word of God means letting it penetrate and shape our lives so as to reconcile us with God, allowing God to lead us towards reconciliation with our neighbour: a necessary path for building a community of individuals and peoples. On our faces and in our lives, may the word of God truly take flesh!

[Pope Benedict, Africae munus]

The Church has consistently recognised Mary as holy and immune from any sin or moral imperfection. The Council of Trent expresses this conviction by stating that no one "can avoid, in his whole life, every sin, even venial, except by virtue of a special privilege, as the Church holds with regard to the Blessed Virgin" (DS 1573). The possibility of sin does not even spare the Christian transformed and renewed by grace. This in fact does not preserve from all sin for life, unless, as the Tridentine Council states, a special privilege ensures such immunity from sin. This is what happened in Mary.

The Tridentine Council did not wish to define this privilege, it did, however, state that the Church strongly affirms it: 'Tenet', that is, it firmly believes it. This is a choice that, far from relegating this truth among pious beliefs or devotional opinions, confirms its character as solid doctrine, well present in the faith of the People of God. Moreover, this conviction is based on the grace attributed to Mary by the angel at the Annunciation. Calling her "full of grace", kecharitoméne, the angel recognises in her the woman endowed with a permanent perfection and fullness of holiness, without a shadow of guilt, or moral or spiritual imperfection.

Some early Church Fathers, not yet convinced of her perfect holiness, attributed moral imperfections or defects to Mary. Some recent authors have also adopted this position. But the Gospel texts cited to justify these views in no way allow the attribution of a sin, or even a moral imperfection, to the Mother of the Redeemer.

Jesus' reply to his mother at the age of 12: "Why did you seek me? Did you not know that I must be about my Father's business?" (Lk 2:49), has sometimes been interpreted as a veiled rebuke. Instead, a careful reading of the episode makes it clear that Jesus did not rebuke his mother and Joseph for looking for him, since they were responsible for watching over him.

Meeting Jesus after a painful search, Mary merely asks him the "why" of his behaviour: "Son, why have you done this to us?" (Lk 2:48). And Jesus answers with another "why", refraining from any reproach and referring to the mystery of his own divine filiation.

Not even the words spoken at Cana: "What have I to do with you, O woman? My hour has not yet come' (John 2:4), can be interpreted as a reproach. Faced with the probable discomfort that the lack of wine would have caused the couple, Mary turned to Jesus with simplicity, entrusting him with the problem. Jesus, although aware that he is the Messiah bound to obey only the Father's will, accedes to his Mother's implicit request. Above all, he responds to the Virgin's faith and thus begins the miracles, manifesting his glory.

Some have then interpreted in a negative sense the declaration made by Jesus when, at the beginning of his public life, Mary and relatives ask to see him. Referring to Jesus' reply to those who told him: "Your mother and your brothers are outside and wish to see you", the evangelist Luke offers us the key to understanding the story, which must be understood starting from Mary's intimate dispositions, quite different from those of the "brothers" (cf. Jn 7:5 ). Jesus replied: "My mother and my brothers are those who hear the Word of God and put it into practice" ( Lk 8, 21 ). In the story of the Annunciation, Luke showed how Mary was the model of listening to the Word of God and of generous docility. Interpreted from this perspective, the episode offers a great eulogy of Mary, who fulfilled the divine plan perfectly in her own life. Jesus' words, while opposing the brothers' attempt, extol Mary's faithfulness to God's will and the greatness of her motherhood, which she experienced not only physically but also spiritually.

In weaving this indirect praise, Jesus uses a particular method: he highlights the nobility of Mary's behaviour, in the light of more general statements, and better shows the Virgin's solidarity and closeness to humanity on the difficult path to holiness.

Lastly, the words: "Blessed rather are those who hear the word of God and keep it!" ( Lk 11, 28 ), pronounced by Jesus in response to the woman who declared his Mother blessed, far from casting doubt on Mary's personal perfection, emphasise her faithful fulfilment of the Word of God: this is how the Church has understood them, inserting this expression in the liturgical celebrations in honour of Mary.The Gospel text, in fact, suggests that with this statement Jesus wished to reveal precisely in intimate union with God, and in perfect adherence to the divine Word, the highest motive for his Mother's beatitude.

The special privilege granted by God to the 'all holy one' leads us to admire the wonders worked by grace in her life. It also reminds us that Mary was always and wholly the Lord's, and that no imperfection broke the perfect harmony between her and God.

Her earthly life, therefore, is characterised by the constant and sublime development of faith, hope and charity. For this reason, Mary is for believers the luminous sign of divine mercy and the sure guide to the lofty heights of evangelical perfection and holiness.

[Pope John Paul II, General Audience 19 June 1996]

The Word of God is not "a comic book" to be read, but a teaching to be listened to with the heart and put into practice in daily life. A commitment accessible to all, because although "we have made it a little difficult", the Christian life is "simple, simple": in fact, "listening to the word of God and putting it into practice" are the only two "conditions" set by Jesus for those who want to follow him.

This is in synthesis, for Pope Francis, the meaning of the readings proposed by the liturgy [...]. Celebrating Mass at Santa Marta, the Pontiff dwelt in particular on the Gospel passage [...] which tells of Jesus' mother and brothers who are unable "to approach him because of the crowd". Starting from the observation that he spent most of his time 'on the road, with the people', the bishop of Rome noted how among the many who followed him there were people who felt 'in him a new authority, a new way of speaking', they felt 'the power of salvation' he offered. "It was the Holy Spirit," he commented, "who touched their hearts because of this".

But, the Pope noted, mixed in among the crowd were also people who followed Jesus with ulterior motives. Some 'out of convenience', others perhaps out of a 'desire to be more good'. A bit 'like us', he said, bringing the speech up to date, who 'many times we go to Jesus because we need something and then we forget him there, alone'. A story that repeats itself, since even then Jesus sometimes rebuked those who followed him. This is what happens, for example, after the multiplication of the loaves, when he says to the people: 'You come to me not to hear the word of God, but because the other day I gave you something to eat'; or with the ten lepers, of whom only one returned to thank him, while 'the other nine were happy with their health and forgot about Jesus'.

Despite everything, the Pope said, "Jesus continued to speak to the people" and to love them, to the point of calling "that immense crowd 'my mother and my brothers'". Jesus' family members are therefore "those who listen to the word of God" and "put it into practice". This,' he noted, 'is the Christian life: nothing more. Simple, uncomplicated. Perhaps we have made it a little difficult, with so many explanations that no one understands, but the Christian life is like this: listening to the word of God and practising it. That is why we prayed in the psalm: 'Guide me Lord on the path of your commands', of your word, of your commandments, to practise'.

Hence the invitation to "listen to the word, truly, in the Bible, in the Gospel", meditating on the Scriptures in order to put their contents into practice in daily life. But, the Pontiff clarified, if we scrutinise the Gospel superficially, then "this is not listening to the word of God: this is reading the word of God, as one might read a comic strip". While listening to the word of God "is reading" and asking oneself: "But what is this saying to my heart? What is God saying to me with this word?". Only in this way does "our life change". And this happens 'every time we open the Gospel and read a passage and ask ourselves: "With this God is speaking to me, is he saying something to me? And if he says something, what does he say to me?"'.

This means "listening to the word of God, hearing it with our ears and listening to it with our heart, opening our heart to the word of God". In contrast, "Jesus' enemies listened to Jesus' word but were close to him to try to find fault, to make him slip" and make him lose "authority. But never did they ask themselves: 'What does God say for me in this word?'".

Moreover, the Pontiff added, "God does not speak only to everyone, but he speaks to each one of us. The Gospel was written for each one of us. And when I take the Bible, take the Gospel and read, I must ask myself what the Lord is saying to me". After all, 'this is what Jesus says his true kinsmen, his true brothers, do: listen to the word of God from the heart. And then, he says, 'they put it into practice'".

Of course, Francis acknowledged, 'it is easier to live quietly without worrying about the demands of God's word'. But 'the Father has also done this work for us'. Indeed, the commandments are precisely 'a way of putting into practice' the word of the Lord. And the same applies to the beatitudes. In that passage from Matthew's Gospel, the Pope observed, "there are all the things that we must do, to put God's word into practice". Finally, 'there are the works of mercy', also mentioned in Matthew's Gospel, in chapter 25. In short, these are examples "of what Jesus wants when he asks us to 'put into practice' the word".

In conclusion, the Pontiff summed up his reflection by recalling that 'many people followed Jesus': some 'for the novelty', others 'because they needed to hear a good word'; but in reality there were not many who then actually put 'the word of God into practice'. Yet 'the Lord did his work, because he is merciful and forgives all, he calls everyone back, he waits for everyone, because he is patient'.

Even today, the Pope emphasised, 'many people go to church to hear the word of God, but perhaps they do not understand the preacher when he preaches a little difficult, or do not want to understand. Because this too is true: our heart many times does not want to understand'. But Jesus continues to welcome everyone, "even those who go to hear the word of God and then betray him", like Judas who calls him "friend". The Lord, Francis reiterated, "always sows his word" and in return "asks only for an open heart to hear it and good will to put it into practice. For this reason then, let today's prayer be that of the psalm: "Guide me Lord on the path of your commands", that is, on the path of your word, and that I may learn with your guidance to put it into practice".

[Pope Francis, homily s. Martha, 23 September 2014; https://messadelpapa.com/omelia-del-21-novembre-2018-vangelo-e-parola-del-giorno/]

Jesus formed a new family, no longer based on natural ties, but on faith in him, on his love which welcomes us and unites us to each other, in the Holy Spirit. All those who welcome Jesus’ word are children of God and brothers and sisters among themselves. Welcoming the word of Jesus makes us brothers and sisters, makes us Jesus’ family. Speaking ill of others, destroying others’ reputations, makes us the devil’s family.

Jesus’ response was not a lack of respect for his mother and his brethren. Rather, for Mary it is the greatest recognition, precisely because she herself is the perfect disciple who completely obeyed God’s will.

[Pope Francis, Angelus 10 June 2018]

(Lk 8:16-18)

There is light and Light. There is pump that shines artificially, and substantial sumptuousness of Life. 

One of the differences between sectarianism and the proposal of the Faith is that the teaching of the Risen One is not a mystery accessible only to initiates, or mannerists and strong.

Nothing to do with long disciplines of the arcane, which usually direct the thought and weigh the candidate’s voluntarism.

Understanding and assimilation of the Word of God that calls in first person introduce a fundamental, extreme and regenerating energy. Able to create new life and give a not bland meaning to our story.

In the Relationship of Faith, Listening and interiorization make unceasing, intimate appeal [in tune with our profound identity-essence and vocation].

Perception and exodus of the soul free us from leverage of short external, conditioning thoughts. They transmit a sort of immediate and vital possession of things, an energetic cognition that guides to realization; anticipating and attracting future.

When the Gospel remains confined within circles, it doesn’t make the whole community shine, it does not communicate with real life; while it would like to give and gladden it, in friendship with our character and eternal side that develops.

Since childhood it seemed to us that Word and customs were one: a sort of active Logos, fused with any manifestation of religiosity - especially in the West.

It seemed spontaneous, safe, unquestionable, to grow in an atmosphere of unity of thought... until we perhaps discovered that certain customs and fashions fear the Light.

In fact, today we realise that even self-styled alternative thinking, if too big, schematic and disembodied, avoids confronting the "low".

Indeed, it willingly confines itself to élite clubs in their own; disconnected from the harsh reality considered vile, unrefined [unsophisticated], that it’s not worth sifting in itself.

But the Gifts that God bestows do not bear to be delimited by a «vessel» (v.16), nor ‘measured’ by any «bushel» (Mt 5:15; Mk 4:21), or put in a hole, hidden: they only serve to build and illuminate.

Heaven’s treasures are to be bestowed, transmitted, communicated, not withheld; otherwise a swampy mediocrity [as «under a bed»: v.16] is unleashed, which neither instructs nor makes one radiant.

So beware of prejudice (v.18): Listening is not neutral action.

In short (v.18): whoever is updated, confronts himself, is interested and makes a contribution, sees his own human and spiritual wealth grow and flourish.

No one will be surprised that backward or fashionable, stagnant situations suffer further downturns and finally perish, leaving no regrets.

Rather, we learn to observe ourselves, relationships, situations, without prejudice; leaving in background the ‘filters’, the ‘measurements’.

We will recognize in ourselves the most authentic resources, and the spontaneous echo of the divine Word.

We’ll turn on the unseen, the unique and immense, personal side; our singular and plural beauty.

[Monday 25th wk.  in O.T.  September 23, 2024]

Circles, prejudices and moggies, or the Light of ch'i

(Lk 8:16-18)

There is light and Light. There is pomp that shines artificially, and substantial sumptuousness of Life. 

One of the differences between sectarianism and the proposition of Faith is that the teaching of the Risen One is not a mystery accessible only to initiates, or mannerists and strongmen.

It has nothing to do with lengthy disciplines of the arcane, which normally direct thought and weigh the candidate's voluntarism.

In his commentary on the Tao Tê Ching (ii), Master Ho-shang Kung states that 'The original ch'i gives life to all creatures and does not take possession of them': it does not go backwards, it does not bestow the ancient, retrogressive and fixed order, it does not run for cover; rather, it gives a charge - not partial, but vital and enlightening.

Understanding and assimilating the Word of God that calls in the first person injects a fundamental, extreme and regenerating energy. Capable of creating new life and imparting a sense that is not bland and cowardly to our affairs.

In the Relationship of Faith, Listening and internalisation make an incessant, intimate appeal; in tune with our deep identity-essence and personal vocation.

Perception and following of the soul free us from the influence of short, external, conditioning thoughts.

They convey a kind of immediate and vital possession of things, an energetic cognition that leads to realisation; anticipating and attracting future.

When the gospel remains confined within circles, it does not make the whole community shine, it does not communicate with real life; whereas it would like to give it and gladden it, in the friendship with our character and eternal side it develops.

Ever since we were children, it seemed to us that Word and custom were one and the same: a kind of active Logos, fused with any manifestations of religiosity - especially in the West.

It seemed spontaneous, safe, unquestionable, growing up in an atmosphere of unity of thought... until we perhaps discovered that some customs and fashions fear the Light.

Today, in fact, we realise that even self-styled alternative thinking, if it is too grand, schematic and disembodied, avoids confronting the 'low'.

On the contrary, it willingly confines itself to elite clubs of its own; disconnected from the crude reality - considered vile, unrefined [unsophisticated]. Which is not worth sifting through in itself.

But the Gifts that God bestows do not bear being delimited by a "vase" (v.16), nor 'measured' by any "bushel" (Mt 5:15; Mk 4:21), or put in a hole, concealed: they serve only to edify and illuminate.

Heaven's treasures are to be bestowed, transmitted, communicated, not withheld; otherwise a swampy mediocrity [from "under a bed": v.16] is unleashed, which neither instructs nor enlightens.

So beware of prejudices (v.18): listening is not neutral action.

Popular expectations of the Messiah, victor, avenger, self-sufficient... prevented people from understanding the Announcement of the Kingdom and of the Father who loves luxuriant life.

The ancient idea of an established King has perhaps inclined us to consider the Face of the Eternal in the Crucified One as a parenthesis, soon to be overcome by the triumph and the settlement [of the Church, implanted and visible].

Conversely, the Son's wounds of love describe in fullness a different constant figure; outstretched - thus paradoxical - but profound.

In this way, everyone has their own affective aptitude and skills, all to be explored and put into play without limits... so that they may be shared, made sapiential and propulsive.

As Pope Francis declared:

"The inability of experts to see the signs of the times is due to the fact that they are closed in 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?"

A great Roman parish priest used to tell me that one of the things that had struck him in his travels in the US was seeing too many Catholic citadels on hilltops, clearly visible to the eye but just as obviously equipped with everything - therefore detached, able to fend for themselves, closed to the real urban life of today.

A diametrically opposed approach to that of evangelical community realities, less conspicuous [without the pretension of attracting by external beauty] inasmuch as they are blended into the fabric of the city; for this reason capable of shedding light on the implications of the daily life of people in search of a personal and real relationship with God the Father.

In short (v.18): anyone who updates, confronts, takes an interest and makes a contribution, sees his or her human and spiritual wealth grow and flourish.

This is - at best - by remaining true to oneself and avoiding being overwhelmed by the routine of fixed-homologised thinking and the travails of the counter-exodus.

No one will be surprised that the situations of cultural rearguard, or stagnant - drained, exhausted, grey and boring; or à la page and glitzy but confusing - suffer further downturns and finally perish without leaving regrets.

In spite of their artificial [useless] showiness, they will remain dependent on what is valued already. And they will increasingly seek external approval in vain.

Let us rather learn to observe ourselves, relationships, situations, without prejudice; leaving 'filters', 'measurements', in the background.

We will recognise in ourselves the most authentic resources, and the spontaneous echo of the divine Word.

We’ll turn on the unseen, the unique and immense, personal side; our singular and plural beauty.

To internalise and live the message:

How do you propose to ignite your eternal side, and your singular and plural beauty?

Lumen Fidei

1. The light of faith: with this expression, the tradition of the Church has indicated the great gift brought by Jesus, who, in the Gospel of John, presents himself as follows: "I have come into the world as light, so that whoever believes in me should not remain in darkness" (John 12:46). St Paul also expresses himself in these terms: "And God, who said, 'Let light shine out of darkness', shines in our hearts" (2 Cor 4:6). In the pagan world, hungry for light, the worship of the Sun god, Sol invictus, had developed. Although the sun was reborn every day, it was well understood that it was incapable of radiating its light over the whole of man's existence. For the sun does not illuminate all reality, its ray is incapable of reaching as far as the shadow of death, where the human eye closes to its light. 'Because of his faith in the sun,' says Saint Justin Martyr, 'no one has ever been ready to die. Aware of the great horizon that faith opened to them, Christians called Christ the true sun, "whose rays give life". To Martha, who weeps for the death of her brother Lazarus, Jesus says: "Did I not tell you that if you believe, you will see the glory of God?" (Jn 11:40). Whoever believes, sees; sees with a light that illuminates the whole way, because it comes to us from the risen Christ, the morning star that does not set.

An illusory light?

2. Yet in speaking of this light of faith, we can hear the objection of so many of our contemporaries. In modern times, it was thought that such a light might suffice for ancient societies, but was of no use for the new times, for the man who had become an adult, proud of his reason, eager to explore the future in a new way. In this sense, faith appeared as an illusory light, preventing man from cultivating the audacity of knowledge. The young Nietzsche invited his sister Elisabeth to take risks, to tread "new paths..., in the uncertainty of autonomous progress". And he added: 'At this point the paths of humanity separate: if you want to achieve peace of soul and happiness, then have faith, but if you want to be a disciple of truth, then investigate'. Belief is opposed to seeking. From here, Nietzsche would develop his criticism of Christianity for diminishing the scope of human existence, taking novelty and adventure away from life. Faith would then be like an illusion of light that impedes our path as free men towards tomorrow.

3. In this process, faith ended up being associated with darkness. It was thought that it could be preserved, that a space could be found for it to coexist with the light of reason. The space for faith opened up where reason could not illuminate, where man could no longer have certainty. Faith was then understood as a leap into the void that we make for lack of light, driven by a blind feeling; or as a subjective light, perhaps capable of warming the heart, of bringing private consolation, but which cannot offer itself to others as an objective and common light to illuminate the path. Little by little, however, it has become apparent that the light of autonomous reason cannot sufficiently illuminate the future; in the end, it remains in its darkness and leaves man in fear of the unknown. And so man has given up the search for a great light, for a great truth, to be content with small lights that illuminate the brief moment, but are incapable of opening the way. When light is missing, everything becomes confused, it is impossible to distinguish good from evil, the road that leads to the goal from the one that makes us walk in repetitive, directionless circles.

A light to be rediscovered

4. There is therefore an urgent need to recover the character of light proper to faith, because when its flame is extinguished, all other lights also lose their vigour. Indeed, the light of faith possesses a singular character, being capable of illuminating the whole of human existence. For a light to be so powerful, it cannot proceed from ourselves, it must come from a more original source, it must ultimately come from God. Faith is born in the encounter with the living God, who calls us and reveals his love to us, a love that precedes us and on which we can stand firm and build life. Transformed by this love we receive new eyes, we experience that there is a great promise of fullness in it, and a glimpse of the future opens up to us. Faith, which we receive from God as a supernatural gift, appears as a light for the road, a light that directs our path through time. On the one hand, it proceeds from the past, it is the light of a founding memory, that of Jesus' life, where his fully trustworthy love, capable of conquering death, was manifested. At the same time, however, because Christ is risen and draws us beyond death, faith is light that comes from the future, that opens up before us great horizons, and takes us beyond our isolated 'I' towards the breadth of communion. We understand then that faith does not dwell in darkness; that it is a light for our darkness. Dante, in the Divine Comedy, after having confessed his faith before St Peter, describes it as a 'spark, / that expands into flame then lively / and like a star in heaven in me sparkles'. It is precisely of this light of faith that I would like to speak, so that it may grow to illuminate the present until it becomes a star that shows the horizons of our journey, at a time when man is particularly in need of light.

[Lumen Fidei]

At Easter, on the morning of the first day of the week, God said once again: “Let there be light”. The night on the Mount of Olives, the solar eclipse of Jesus’ passion and death, the night of the grave had all passed. Now it is the first day once again – creation is beginning anew. “Let there be light”, says God, “and there was light”: Jesus rises from the grave. Life is stronger than death. Good is stronger than evil. Love is stronger than hate. Truth is stronger than lies. The darkness of the previous days is driven away the moment Jesus rises from the grave and himself becomes God’s pure light. But this applies not only to him, not only to the darkness of those days. With the resurrection of Jesus, light itself is created anew. He draws all of us after him into the new light of the resurrection and he conquers all darkness. He is God’s new day, new for all of us.

But how is this to come about? How does all this affect us so that instead of remaining word it becomes a reality that draws us in? Through the sacrament of baptism and the profession of faith, the Lord has built a bridge across to us, through which the new day reaches us. The Lord says to the newly-baptized: Fiat lux – let there be light. God’s new day – the day of indestructible life, comes also to us. Christ takes you by the hand. From now on you are held by him and walk with him into the light, into real life. For this reason the early Church called baptism photismos – illumination.

Why was this? The darkness that poses a real threat to mankind, after all, is the fact that he can see and investigate tangible material things, but cannot see where the world is going or whence it comes, where our own life is going, what is good and what is evil. The darkness enshrouding God and obscuring values is the real threat to our existence and to the world in general. If God and moral values, the difference between good and evil, remain in darkness, then all other “lights”, that put such incredible technical feats within our reach, are not only progress but also dangers that put us and the world at risk. Today we can illuminate our cities so brightly that the stars of the sky are no longer visible. Is this not an image of the problems caused by our version of enlightenment? With regard to material things, our knowledge and our technical accomplishments are legion, but what reaches beyond, the things of God and the question of good, we can no longer identify. Faith, then, which reveals God’s light to us, is the true enlightenment, enabling God’s light to break into our world, opening our eyes to the true light.

[Pope Benedict, Easter Vigil 7 April 2012]