19th Sunday in Ordinary Time (year C)  [10 August 2025]

*First reading from the Book of Wisdom (18:6-9)

The first verse immediately introduces us to the atmosphere: the author indulges in a meditation on the "night of the Paschal liberation," the night of Israel's exodus from Egypt, led by Moses. Year after year, Israel celebrates the Passover meal to relive the mystery of God's liberation on that memorable night (Ex 12:42). Celebrating in order to relive: the verb "to celebrate" does not simply mean to commemorate, but "to remember," that is, to allow God to act again, which implies allowing oneself to be profoundly transformed. Even today, when the father of the family, during the Passover meal, introduces his son to the meaning of the feast, he does not say to him: "The Lord acted on behalf of our fathers," but "The Lord acted on my behalf when I came out of Egypt" (Ex 13:8). And the rabbis' comments confirm: "In every generation, each person must consider himself as if he had come out of Egypt." The celebration of the Easter night encompasses all the dimensions of the Covenant, both the thanksgiving for the liberation accomplished by God and the commitment to fidelity to the commandments. Liberation, the gift of the Law and the Covenant are a single event, as God communicated to Moses, and through him to the people, at the foot of Mount Sinai (Ex 19:4-6). In the few lines of the Book of Wisdom, we are presented with two dimensions: first of all, thanksgiving: "The night (of liberation) was foretold to our fathers so that they might be courageous, knowing well to what oaths they had given their allegiance" (v. 6). Here we speak of oaths, which are God's promises to his people: a lineage, a land, a happy life in that land (Gen 15:13-14; 46:3-4). "For your people were waiting for the salvation of the righteous, for the ruin of their enemies. For as you punished our adversaries, so you glorified us by calling us to yourself” (v. 7). This is the lesson: by choosing oppression and violence, the Egyptians brought about their own ruin. The oppressed people, on the other hand, received God’s protection. The second dimension of the celebration of the Easter night is personal and communal commitment: “ The holy children of the righteous offered sacrifices in secret and agreed to share both success and danger, singing the sacred praises of their fathers” (v. 9). The author draws a parallel between the practice of worship “offering sacrifices in secret” and the commitment to fraternal solidarity “agreeing to share success and danger” . The Law of Israel has always united the celebration of God's gifts and solidarity among the members of the people of the Covenant. Jesus will also establish the same link: "remembering him" means, in a single gesture, celebrating the Eucharist and placing oneself at the service of one's brothers and sisters, as he himself did on Holy Thursday evening by washing the feet of his disciples.

*Responsorial Psalm (32/33, 1.12, 18-19, 20.22)

 "Rejoice, O righteous, in the Lord; praise is fitting for the upright." From the very first verse, we know that we are in the Temple of Jerusalem, in the context of a liturgy of thanksgiving. Please note: 'righteous' and 'upright' do not indicate attitudes of pride or self-satisfaction, but the humble attitude of those who enter into God's plan because in the Bible, righteousness (for us it would be holiness) is not a moral quality but a gift. "Blessed is the nation whose God is the Lord, the people he has chosen as his inheritance" (v. 12). The Covenant is God's plan, that is, the free choice by which he wanted to entrust his mystery to a people. It is therefore natural to give thanks for this gift. This is not arrogant pride, but legitimate pride, the awareness of the honour God has bestowed on them by choosing them for a mission, and it is our pride in being incorporated through baptism into his people on mission in the world. Trust comes from faith, and the following verse expresses this experience of faith in another way: The eyes of the Lord are on those who fear him, on those who hope in his love' (v. 18). This is a splendid definition of 'fear of God' in the biblical sense: not fear, but total trust. The juxtaposition of the two parts of the verse is interesting: 'those who fear him' and 'those who hope in his love'.  The fear of God is, in reality, trust in God's love, not servile fear, but a response of love, as Psalm 102/103 says: "As a father has compassion on his children, so the Lord has compassion on those who fear him." The only true way to respect God is to love him, as is clearly stated in Israel's profession of faith: "Hear, O Israel: the Lord is our God, the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your strength" (Deut 6:4). I return to the central verse: "The eye of the Lord is on those who fear him, on those who hope in his love." God watched over Israel like a father during its journey through the desert. Without divine intervention, the Jews, freed from Egypt, would not have survived either the crossing of the Sea or the trials of the desert. At the burning bush, the Lord promised Moses that he would accompany his people to freedom, and he kept his promise. When we read "the Lord," we are always referring to the famous tetragrammaton YHWH, which Jews do not pronounce out of respect and which means, "I am, I will be with you, every moment of your life." Ultimately, it refers to the breath of human beings.  The psalmist continues: "To deliver him from death and feed him in time of famine" (v. 19), which recalls the Book of Deuteronomy, where it is said that the Lord watched over his people "as the apple of his eye". The psalm continues: "The Lord is our help and our shield. May your love be upon us, Lord, as we put our hope in you" (vv. 20, 22). This trust is not always easy, and Israel has wavered between trust and rebellion, constantly attracted by idols. This psalm is ultimately a call to firm faith. The author is well aware of his people's uncertainties. That is why he invites them to rediscover the certainty of faith, the only thing capable of generating lasting happiness. He composed this psalm of twenty-two verses, like the letters of the Hebrew alphabet, to indicate that the Law is a treasure that guides life from A to Z.

*Second reading from the Letter to the Hebrews (11:1-2, 8-19)

 'By faith': this expression recurs like a refrain in chapter 11 of the Letter to the Hebrews, and the author even goes so far as to say that he does not have enough time to list all the believers of the Old Testament whose faith enabled God's plan to be fulfilled. The text proposed to us this Sunday focuses only on Abraham and Sarah, models of true faith. It all began for them with God's first call (Genesis 12): 'Leave your country, your homeland and your father's house, and go to the land I will show you'. And Abraham obeyed, the text tells us, in the most beautiful sense of the word: to obey in the Bible means free submission of those who accept to trust because they know that when God commands, it is for their good and for their liberation, knowing that God wants only our good, our happiness. Abraham set out for a country he was to inherit: to believe means to live everything we possess as a gift from God. He set out without knowing where he was going: if we knew where we were going, there would be no need to believe. Believing is trusting without understanding and without knowing everything; accepting that the path is not the one we planned or desired because it is God who decides it. Thy will be done, not mine, said Jesus much later, who in turn became obedient, as St. Paul says, even to death on the cross (Phil 2). "By faith Sarah, though past the age of childbearing (90 years old), was able to become a mother." It is true that at first she laughed at such an incredible announcement, but then she accepted it as a promise and trusted, listening to the Lord's response to her laughter: "Is anything too hard for the Lord?" said God. "At the appointed time I will return to you, and Sarah will have a son" (Gen 18:14). And what was humanly impossible came to pass. Another woman, Mary, centuries later, heard the announcement of the birth of the promised son, and accepted it, believing that nothing is impossible for God (Lk 1). By faith, Abraham faced the incredible trial of offering Isaac as a sacrifice, but even there, although he did not understand, he knew that God's command was given out of love: it was the path of the promise, a dark but sure path. From a human point of view, the promise of a descendant and the request for the sacrifice of Isaac are in stark contradiction, but Abraham, the believer, precisely because he had received the promise of a descendant through Isaac, can go so far as to offer him in sacrifice because he believes that God cannot deny his promise. When Isaac asked, 'Father, I see the fire and the wood... but where is the lamb for the burnt offering?', Abraham replied with complete confidence, 'God will provide, my son'. The path of faith is dark, but it is sure. And he was not lying when he said to his servants along the way, 'Stay here with the donkey; the boy and I will go over there to worship, and then we will come back to you.' He did not know what lesson God wanted to teach him about the prohibition of human sacrifice, he did not know the outcome of the test, but he trusted. Centuries later, Jesus, the new Isaac, believed that he could rise from the dead, and he was heard, as the Letter to the Hebrews says. Here we have an extraordinary lesson in hope! It is faith that saves us, and the author of the Letter to the Hebrews comments that the plan of salvation is fulfilled thanks to those who believe and allow the promise to be fulfilled through them.

NOTE In Hebrew, the verb 'to believe' is aman (from which our 'amen' derives), a term that implies solidity, firmness; to believe means 'to hold fast', to have complete trust, even in doubt, discouragement or anguish.

*From the Gospel according to Luke (12:32-48)

 This text begins with a word of hope that should give us all the courage we need:

"Do not be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom." In other words: this Kingdom has certainly been given to you; believe it even if appearances seem to say otherwise.  But Jesus does not stop there: he immediately describes the demands that arise from this promise. For "to whom much is given, much will be required; to whom much is entrusted, much more will be asked." The only dominant thought in the heart of the believer is the fulfilment of God's promise, which frees us from all other concerns:

"Sell what you have and give it to the poor; make yourselves purses that do not grow old, a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also." Jesus explains what he expects of us with three short parables: the first is that of the servants waiting for their master's return; the second, shorter one, compares his return to the unexpected arrival of a thief; the third describes the arrival of the master and the judgment he pronounces on his servants. The key word is "service": God honours us by taking us into his service, by making us his collaborators. Later, Saint Peter, who understood Jesus' message well, would say to the Christians of Asia Minor: "The Lord is not slow in keeping his promise, as some believe, but he is patient with you, not wanting anyone to be lost, but everyone to come to repentance" (2 Peter 3:9). He even goes so far as to say: "You who are waiting, hasten the coming of the day of God" (2 Pet 3:12). It is our responsibility to "hasten" the coming of the Kingdom of God, as we say in the Our Father: "Thy Kingdom come!" It will come all the more quickly the more we believe and commit ourselves to it. Thus, all our efforts, even the most modest, in a mysterious way, are a collaboration in the coming of the Day of God: "Blessed is that servant whom the master, on his arrival, finds doing so. Truly, I say to you, he will set him over all his possessions."  "Blessed are those servants whom the master finds awake when he returns. Truly, I say to you, he will gird himself and have them sit at table, and he will come and serve them." On closer inspection, this happens every Sunday at Mass: the Lord invites us to his table and he himself nourishes us, renewing us with the energy we need to continue our service.

+ Giovanni D'Ercole

(Mt 16:24-28)

Everything we do - even in the risk -  is motivated by the quest for fullness of being and happiness. We are passionate about the way in the Spirit for the same reason: to have an increase in life.

But in the Master’s proposal we perceive a disconcerting logic: to be protected from vain illusions that degrade, we must not rush to grab prestigious roles, goods, relationships that matter.

The most attractive and showy things remain external and infertile. They do not regenerate us. 

Instead... waiting, listening, exercising passive virtues, bitterness and defeat, call to re-enter ourselves - and they are preparing the most pertinent and well-founded future developments, precisely in favor of a full existence.

But in the misunderstanding, even those who are not afraid of sacrifices can swing, because the Way of Christ seems to lead us immediately to social contempt, to failure.

Even for Jesus the evangelization of the Apostles and the "neighbours" - all intent on softening and attenuating his immoderate Dreams - was not a child’s play.

Yet the Master does not be taken like hostage - indeed, it’s He who has put the disciples’ leader back in his place (vv.22-23).

The cross was the death penalty and perennial shame reserved for rebellious slaves; bandits, subversives, misfits who refused their position of civil marginalization.

And agreeing to lift the horizontal arm of the public scaffold behind Jesus means still today forgetting the "reputation", being covered with shame.

Not by asceticism, nor particular perfectionism. But so that time is left to Providence, for preparing us.

The coming life will appeal to other energies, arrange events in a more mysterious than obvious way.

It will bring into play different personal and social virtues - confluent - cosmic and intimately humanizing; acutely fascinating and springy.

In the storm, the passion of love has its preparatory stages, mysterious [of higher calibre], that will bring out authentic awareness. And the fraternal spirit that is nestled in the soul.

The perspective is in this sense personal, but not individualistic, rather that of the «Son of Man» that allows us intuiting the human, accessible and deifying aspect: let’s help ourselves to grasp Him Present (vv.27-28)!

«Son of man» is the One who, having pushed himself to the maximum of love in the fullness of Person, comes to reflect the divine condition, shows it and radiates in eminent marks.

Embraced by our own identifying Call, we will experience the Father providing for us. In this way, we will succeed in lifting the flowered Cross that fertilizes the soul and the world around.

On this ray of ‘light’, even in the great hardships of our time we will be like the Friend-Guide: genuine, not homologated; lying on the core of being, but standing on unexplored roads.

Simultaneously engaged and serene. Less banal, for personal contact.

To internalize and live the message:

In what sense did you experience life gained, after having “lost” it? Contacting what dormant energies? On which unexplored roads?

[Friday 18th wk. in O.T.  August 8, 2025]

Reputation: crossroads of the Cross

(Mt 16:24-28)

To lose one's life or to lose it? To save it or to find it? Christ desires to lead us to the homeland that corresponds deeply to us.

He offers this by sharing the pilgrim journey of exploration with us, together with Him and our brothers and sisters.

As we proceed, what we do is motivated by the search for fulfilment and happiness – even at the risk of losing ourselves.

We have become passionate about the journey in the Spirit for the same reason: to have an increase in life.

But in the Master's proposal, we see a disconcerting logic.

To protect ourselves from vain illusions (which degrade us), we must not rush to grab prestigious roles, possessions, or relationships that matter.

The most attractive and conspicuous things remain external and unfruitful. They do not regenerate. 

Instead... waiting, listening, exercising passive virtues, bitterness and defeat call us to return to ourselves.

Setbacks are a call that prepares the most relevant and well-founded future developments, precisely in favour of a full existence.

Of course, those who do not fit into the rush for titles and the comedy of ceremonies of like-minded societies may immediately suffer the worst. But this is better than losing the quality and fruitfulness of life, dispersing them in misunderstanding.

Often, our 'leaving everything' to follow Christ is also for an expected and hoped-for gain. Even a 'good' gain: immediately relational, qualitative, and cultural, for example.

[The guides spoke to us in this sense of the vice of 'spiritual gluttony': the aim is to learn interesting things, have good and substantial company, increase knowledge, find well-founded ways to be praised, etc.].

The point is that the imagined positive outcome is always shaped by old intentions. Ultimately, it is to impose oneself, to shine and to command; not to "lose".

Not to 'give in'. Not to allow other energies and horizons to enter into situations and emerge - paradoxically - in us.

On this unattractive terrain - but one which in Christ will become overflowing with grace, fruitful and deeply educational - even those who do not fear sacrifice can waver, because the Way of the Crucified One seems to lead us straight to mockery and failure.

However, the profound and seemingly absurd reason for the new Magisterium emerges, without any ulterior motives.

Confrontation with the Word helps us to realise more and more that it is necessary to introduce a new frame of reference into the soul of each one of us: personal, social and communal.

The ancient, secure and triumphant context has helped to build an impressive scaffolding, but one that clashes with the meaning of the Good News of Salvation.

Life as saved people is for everyone. It is now a transparent proclamation of boundless Beatitudes in favour of the meek, the humiliated and neglected, those in need of everything.

Even for Jesus, the evangelisation of the Apostles and his 'neighbours' - all intent on softening and attenuating his immoderate Dreams - was no child's play.

Just like the Lord, even today, true proclaimers must already expect afflictions, traps, shoulder blows, mockery, and derision (the most surprising).

But they do not give up, partly because the embarrassment of those who suddenly find themselves not on a triumphal path is understandable. Not on a breathtaking path, dotted with honourable and exhilarating landings.

Rather, it is a path of truth and self-giving, discarded and rejected - no longer sweetened, superficial or smuggled.

It can be tolerated, after all, with a sense of realism, as Jesus did with his Peter. In short, even this strand can be part of the new balance that the Spirit is building.

Yes, the institutional and compromising [“Petrine”] aspect often wants to take the initiative and exorcise the Call of Jesus; to silence it in favour of the display of his superpowers.

Yet the Master does not allow himself to be taken hostage - indeed, it is He who has placed the head of the disciple in his place (vv. 22-23).

The cross was a death penalty and a perpetual disgrace reserved for rebellious slaves, bandits, subversives, misfits who refused their position of civil marginalisation.

This is what is at stake: agreeing to raise the horizontal arm of the public gallows behind Jesus still means today forgetting one's 'reputation', being shamed.

Not for asceticism or any particular perfectionism.

To impoverish oneself of superfluous goods, to lose prestige and roles, to be shamed, to let others pass ahead [even to manipulate us: so that sooner or later they will realise].

So that Providence has time to prepare us.

The life that is to come will call upon other energies, arranging events in ways that are more mysterious than obvious.

It will bring into play diverse personal and social virtues - convergent, cosmic and intimately humanising; acutely fascinating and inspiring.

We are experiencing this in a time of crisis and turmoil, for a 'rebirth' that requires new beginnings; which seems to have no desire to conform to the age that has passed.

In fact, in the storm, the passion of love has its preparatory stages, of higher significance, which sooner or later will bring forth authentic, eminent awareness. And the fraternal spirit nestled in the soul of all.

The perspective is personal in this sense, but not individualistic, rather that of the 'Son of Man': He who gives us a glimpse of the human condition, accessible and divinising.

But we need to realise this: let us help each other to grasp it in the Present (vv. 27-28)!

In fact, in the Gospels, the 'Son of God' is Christ who reveals the Father, unveiling God in the human condition. The 'Son of Man' is Jesus who reveals man in the divine condition.

The 'Son of Man' is the One who, having pushed himself to the utmost of love in the fullness of his Person, comes to reflect the divine condition, showing it and radiating it in eminent signs.

He does so without the narrow perspectives typical of religions; without even a legacy of 'right' and unchanging ideas, or forces of increasing and ever-performing power.

"Son of Man" is the successful Son: the Person who has taken the definitive step.

The Word made brother, who in us aspires to the fullness spread throughout history, to an indestructible quality within each of us who draws near (and encounters heartfelt divine figures, sublime traits of humanisation).

We therefore risk living 'with' and 'for' others, neglecting the search for esteem and losing credibility [not at all costs by seeking it].

We do this with determination, embracing our own unique calling, experiencing the Father who provides for us.

In this way, we will be able to positively lift up the flowered Cross, which fertilises the soul and the world around us.

It is an experience from which there is no turning back, so sublime is it and so endless are its goals, impossible to imagine or propose because of our sterile 'nature'.

On this ray of light and with a new Name, even in the great hardships of our time, we will be like the Friend-Guide: genuine, not conformist; lying on the core of our being, but standing upright on unexplored roads.

Simultaneously committed and serene. Less banal, through personal contact.

To internalise and live the message:

In what sense have you experienced life gained after having 'lost' it? By contacting what dormant energies? On what unexplored paths?

Jesus explains to his disciples that he must “go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (Mt 16:21).

Everything seems to have been turned upside down in the disciples' hearts! How could “the Christ, the Son of the living God” (v. 16) suffer unto death? The Apostle Peter rebels, he refuses to accept this route, he rebukes the Teacher saying: “God forbid, Lord! This shall never happen to you” (v. 22). The divergence between the Father's loving plan — which even went as far as the gift of the Only-Begotten Son on the Cross to save humanity — and the disciples' expectations, wishes and projects stands out clearly. And today too this contrast is repeated: when the fulfilment of one's life is geared solely to social success and to physical and financial well-being, one no longer reasons according to God but according to men (v. 23). 

Thinking as the world thinks is to set God aside, not accepting his plan of love, preventing him, as it were, from doing his wise will. For this reason Jesus says some particularly harsh words to Peter: “Get behind me, Satan! You are a hindrance to me” (ibid.). The Lord teaches that “the way of discipleship [is] the way to follow him [walk behind him], the Crucified. In all three Gospels he also interprets this ‘following’ on the way of the Cross” as “the indispensable way for man to ‘lose his life’, without which it is impossible for him to find” himself” (Jesus of Nazareth, English edition, New York, p. 287).

As he invited the disciples, Jesus also addresses an invitation to us: “If any man would come after me, let him deny himself and take up his cross and follow me” (Mt 16:24). A Christian follows the Lord when he accepts lovingly his own cross, which in the world's eyes seems a defeat and to “lose life” (cf. vv. 25-26), knowing that he is not carrying it alone but with Jesus, sharing his same journey of self-giving. 

The Servant of God Paul VI wrote: “In a mysterious way, Christ himself accepts death... on the Cross, in order to eradicate from man's heart the sins of self-sufficiency and to manifest to the Father a complete filial obedience” (Apostolic Exhortation Gaudete in Domino, 9 May 1975). By willingly accepting death, Jesus carries the cross of all human beings and becomes a source of salvation for the whole of humanity.

St Cyril of Jerusalem commented: “The glory of the Cross led those who were blind through ignorance into light, loosed all who were held fast by sin and brought redemption to the whole world of mankind” (Catechesis Illuminandorum XIII, 1: de Christo crucifixo et sepulto: PG 33, 772 B).

[Pope Benedict, Angelus, 28 August 2011]

8. Redemption as a new creation

The Redeemer of the world! In him has been revealed in a new and more wonderful way the fundamental truth concerning creation to which the Book of Genesis gives witness when it repeats several times: "God saw that it was good"38. The good has its source in Wisdom and Love. In Jesus Christ the visible world which God created for man39-the world that, when sin entered, "was subjected to futility"40-recovers again its original link with the divine source of Wisdom and Love. Indeed, "God so loved the world that he gave his only Son"41. As this link was broken in the man Adam, so in the Man Christ it was reforged42. Are we of the twentieth century not convinced of the over poweringly eloquent words of the Apostle of the Gentiles concerning the "creation (that) has been groaning in travail together until now"43 and "waits with eager longing for the revelation of the sons of God"44, the creation that "was subjected to futility"? Does not the previously unknown immense progress-which has taken place especially in the course of this century-in the field of man's dominion over the world itself reveal-to a previously unknown degree-that manifold subjection "to futility"? It is enough to recall certain phenomena, such as the threat of pollution of the natural environment in areas of rapid industrialization, or the armed conflicts continually breaking out over and over again, or the prospectives of self-destruction through the use of atomic, hydrogen, neutron and similar weapons, or the lack of respect for the life of the unborn. The world of the new age, the world of space flights, the world of the previously unattained conquests of science and technology-is it not also the world "groaning in travail"45 that "waits with eager longing for the revealing of the sons of God"46?

In its penetrating analysis of "the modern world", the Second Vatican Council reached that most important point of the visible world that is man, by penetrating like Christ the depth of human consciousness and by making contact with the inward mystery of man, which in Biblical and non-Biblical language is expressed by the word "heart". Christ, the Redeemer of the world, is the one who penetrated in a unique unrepeatable way into the mystery of man and entered his "heart". Rightly therefore does the Second Vatican Council teach: "The truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come (Rom 5:14), Christ the Lord. Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling". And the Council continues: "He who is the 'image of the invisible God' (Col 1:15), is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that is was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For, by his Incarnation, he, the son of God, in a certain way united himself with each man. He worked with human hands, he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin"47, he, the Redeemer of man.

9. The divine dimension of the mystery of the Redemption

As we reflect again on this stupendous text from the Council's teaching, we do not forget even for a moment that Jesus Christ, the Son of the living God, become our reconciliation with the Father48. He it was, and he alone, who satisfied the Father's eternal love, that fatherhood that from the beginning found expression in creating the world, giving man all the riches of creation, and making him "little less than God"49, in that he was created "in the image and after the likeness of God".50. He and he alone also satisfied that fatherhood of God and that love which man in a way rejected by breaking the first Covenant51 and the later covenants that God "again and again offered to man"52. The redemption of the world-this tremendous mystery of love in which creation is renewed-53 is, at its deepest root, the fullness of justice in a human Heart-the Heart of the First-born Son-in order that it may become justice in the hearts of many human beings, predestined from eternity in the Firstborn Son to be children of God54and called to grace, called to love. The Cross on Calvary, through which Jesus Christ-a Man, the Son of the Virgin Mary, thought to be the son of Joseph of Nazareth-"leaves" this world, is also a fresh manifestation of the eternal fatherhood of God, who in him draws near again to humanity, to each human being, giving him the thrice holy "Spirit of truth"55.

This revelation of the Father and outpouring of the Holy Spirit, which stamp an indelible seal on the mystery of the Redemption, explain the meaning of the Cross and death of Christ. The God of creation is revealed as the God of redemption, as the God who is "faithful to himself"56, and faithful to his love for man and the world, which he revealed on the day of creation. His is a love that does not draw back before anything that justice requires in him. Therefore "for our sake (God) made him (the Son) to be sin who knew no sin"57. If he "made to be sin" him who was without any sin whatever, it was to reveal the love that is always greater than the whole of creation, the love that is he himself, since "God is love"58. Above all, love is greater than sin, than weakness, than the "futility of creation"59, it is stronger than death; it is a love always ready to raise up and forgive, always ready to go to meet the prodigal son60, always looking for "the revealing of the sons of God"61, who are called to the glory that is to be revealed"62. This revelation of love is also described as mercy63; and in man's history this revelation of love and mercy has taken a form and a name: that of Jesus Christ.

10 . The human dimension of the mystery of the Redemption

Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This, as has already been said, is why Christ the Redeemer "fully reveals man to himself". If we may use the expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. In the mystery of the Redemption man becomes newly "expressed" and, in a way, is newly created. He is newly created! "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus"64. The man who wishes to understand himself thoroughly-and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being-he must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into him with all his own self, he must "appropriate" and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself. How precious must man be in the eyes of the Creator, if he "gained so great a Redeemer"65, and if God "gave his only Son "in order that man "should not perish but have eternal life"66.

In reality, the name for that deep amazement at man's worth and dignity is the Gospel, that is to say: the Good News. It is also called Christianity. This amazement determines the Church's mission in the world and, perhaps even more so, "in the modern world". This amazement, which is also a conviction and a certitude-at its deepest root it is the certainty of faith, but in a hidden and mysterious way it vivifies every aspect of authentic humanism-is closely connected with Christ. It also fixes Christ's place-so to speak, his particular right of citizenship-in the history of man and mankind. Unceasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin. And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection.

The Church's fundamental function in every age and particularly in ours is to direct man's gaze, to point the awareness and experience of the whole of humanity towards the mystery of God, to help all men to be familiar with the profundity of the Redemption taking place in Christ Jesus. At the same time man's deepest sphere is involved-we mean the sphere of human hearts, consciences and events. 

[Pope John Paul II, Redemptor Hominis]

Jesus knows well that Peter and the others still have a long way to go to become his Apostles!

At that point, the Teacher turns to all those who were following Him, clearly presenting them the path to follow: “If any man would come after me, let him deny himself and take up his cross and follow me” (v. 24). Always, today too, the temptation is that of wanting to follow a Christ without the cross, on the contrary, of teaching God which is the right path; like Peter: “No, no Lord! This shall never happen”. But Jesus reminds us that his way is the way of love, and that there is no true love without self sacrifice. We are called to not let ourselves be absorbed by the vision of this world, but to be ever more aware of the need and of the effort for we Christians to walk against the current and uphill.

Jesus completes his proposal with words that express a great and ever valid wisdom, because they challenge the egocentric mentality and behaviour. He exhorts: “whoever would save his life will lose it, and whoever loses his life for my sake will find it (v. 25). This paradox contains the golden rule that God inscribed in the human nature created in Christ: the rule that only love gives meaning and happiness to life. To spend one’s own talents, one’s energy and one’s time only to save, protect and fulfil oneself, in reality leads to losing oneself, i.e. to a sad and barren existence. Instead let us live for the Lord and base our life on love, as Jesus did: we will be able to savour authentic joy, and our life will not be barren; it will be fruitful.

In the Eucharistic celebration we relive the mystery of the Cross; we not only remember, but we commemorate the redeeming Sacrifice in which the Son of God completely loses Himself so as to be received anew by the Father and thus find us again, we who were lost, together with all creatures. Each time we take part in the Holy Mass, the love of the crucified and Risen Christ is conveyed to us as food and drink, so that we may follow Him on the daily path, in concrete service to our brothers and sisters.

May Mary Most Holy, who followed Jesus up to Calvary, accompany us too and help us not to be afraid of the cross, but with Jesus nailed [to it], not a cross without Jesus, the Cross with Jesus, which is the cross of suffering for love of God and of our brothers and sisters, because this suffering, by the grace of Christ, bears the fruit of resurrection.

[Pope Francis, Angelus, 3 September 2017]

(Mt 16:13-23)

Over half of his public life, Jesus has not yet given formulas, but He raises a demanding question - which claims to ask us much more than the usual expressions with a legal structure.

The crowd may have approached Him to eminent characters such as the Baptist [the one who proved to be alien to courtiers] or Elijah [for his activity of denouncing idols] or Jeremiah [the opponent of the blessings’ sale].

But He didn’t come - like ancient prophets - to improve the situation or to regret and mend devotions, nor to purify the Temple, but to replace it!

The images of tradition depict Christ in many ways (for atheists a philanthropist), the most widespread of which is still that of an ancient Lord, guarantor of conventional behavior.

Instead - to make us reflect - He takes the disciples to a construction site environment [north of Palestine, Caesarea Philippi was under construction], far from the interested nomenclature of the "holy" City.

Common mentality evaluated the life’ success - and the truth of a religion - on the basis of glory, domination, enrichment, and security in general.

The question that Jesus rises his disciples leaks a novelty that supplants the whole system: the Call is addressed to every single person.

It’s a border proposal, like the symbolic geographical place of the capital of the reign of Philip, one of the three heir sons of Herod the Great: in Palestine, the farthest point from the center of conformist religiosity.

The Face of the «Son of man» is recognizable only by placing maximum distance from political and veterans schemes - otherwise we too would not be able to perceive His personal ‘light’.

In the community of Mt, an increasingly large participation of pagans was being experienced, who previously felt excluded and gradually integrated.

For our mentality, the house keys are used to close and tighten the door, to prevent the attackers from entering.

In the Semitic one, they were rather an icon of the door’s opening.

In Perugino’s famous masterpiece on the north wall of the Sistine Chapel, Jesus gives the head of the Church two keys: the golden one of Paradise and the silver of Purgatory.

But the meaning of the passage is not the Afterlife - on the contrary, it’s not even institutional. In Hebrew the term ‘key’ is derived from the verb ‘to open’!

The greatest missionary task of community leaders is to keep the Kingdom of Heaven wide open, that is, to ensure a welcoming Church!

Peter mustn’t trace the type of arrogant monarch, image of authority; emperor’ substitute.

Simon must take first responsibility for the acceptance of those who are outside.

It seems strange for any ancient proposal, where God was supposed to be afraid of becoming impure in contact with the world.

The Father is the One who dares the most.

This is the reason why Jesus strictly imposes a total messianic silence (v.20) on the lips and the ancient brain of the Apostles.

Peter and the disciples wanted to return to the usual idea of «the» Messiah [cf. Greek text] expected by everyone.

An all too normal canvas, incapable of regenerating us.

[Thursday 18th wk. in O.T.  August 7, 2025]

Who I am for you, and the Keys to the open community

More than halfway through his public life, Jesus has not yet given formulas, but he asks a challenging question - one that purports to ask much more than the usual law-structured expressions.

Globally, the crowd may have likened him to eminent figures such as the Baptist (the one who proved to be a stranger to courtesies) or Elijah (for his denunciation of idols) or Jeremiah (the opponent of the buying and selling of blessings).

But He did not come - like the ancient prophets - to improve the situation or mend devotions, nor to purify the Temple, but to replace it!

The images of tradition depict Christ in many ways (for atheists, a philanthropist), the most common of which is still that of an ancient Lord, guarantor of conventional behaviour.

Instead - to give us pause for thought - he takes the disciples to a construction site (north of Palestine, Caesarea Philippi was under construction), far from the interested nomenclature of the 'holy' City.

The common mentality evaluated the success of life - and the truth of a religion - on the basis of success, domination, enrichment, security in general.

The question that Jesus poses to his disciples reveals a novelty that supersedes the whole system: the Call is addressed to each and every person.

It is a boundary proposal, as is the symbolic geographical location of the capital of Philip's kingdom (one of the three heir sons of Herod the Great): in Palestine, the furthest point from the centre of conformist religiosity.

The Face of the 'Son of Man' is recognisable only by placing the greatest distance from political and veteran schemes - otherwise we too would not be able to perceive its personal light.

In the congregation of Matthew, we were just experiencing an increasing participation of pagans, who previously felt excluded (and gradually became integrated).

To our mentality, the keys of the house are used to close and lock the door, so as not to let the ill-intentioned in. In the Semitic one, they were rather iconic for opening the door.

In Perugino's famous masterpiece on the north wall of the Sistine Chapel, Jesus gives the head of the Church two keys: the golden one to Paradise and the silver one to Purgatory.

But the meaning of the passage is not the Afterlife - indeed, it is not even institutional (as the sumptuous architecture of the triumphal arches and the temple in the background of the fresco would indicate).

In Hebrew, the term 'key' is derived from the verb 'to open'!

The greatest missionary task of community leaders is to keep the Kingdom of Heaven wide open, i.e. to ensure a welcoming Church!

Peter must not follow the type of the arrogant monarch, the image of authority (substitute for the emperor).

Simon must make himself primarily responsible for the acceptance of those outside.

This seems strange for any ancient proposal, where God was supposed to fear making Himself impure in contact with the world.

The Father is the One who dares most.

Faith is not a parachute (as if it were a 'doctrinal belief') but a loving Relationship that does not clog the mindset and allows us to face the enriching flow of life.

Creative Providence - all-round and boundless, today particularly upsetting every habitual arrangement - is a real expression and authentic Revelation of the Mystery.

This is why Jesus severely imposes a total messianic silence [v.20] on the lips and ancient brain of the Apostles.

Peter and the disciples wanted to return to the usual idea of "the" Messiah [cf. Greek text] expected by all.

An all-too-common plot, incapable of regenerating us.

But who do you say that I am? Peter's Faith

Distancing oneself from what is hoped for

Jesus leads his own away from the territory of power ideology and the sacred centre of the official religious institution - Judea.

The Lord wants his intimates to distance themselves from limitations and appreciation.

The relative success of the Master in Galilee had indeed revived the apostles' hopes of (one-sided) glory.

The territory of Caesarea Philippi, in the extreme north of Palestine, was enchanting; famous for fertility and lush pastures. An area famous for the beauty of its surroundings and the fertility of flocks and herds.

Even the disciples were fascinated by the landscape and the affluent life of the region's inhabitants; not to mention the magnificence of the buildings.

The call of context alludes to the affluence that pagan religion generally proposes; excessive prosperity that enchanted the Twelve.

Christ asks the apostles - in practice - what the people expected of Him. So he wants them to realise the nefarious effects of their own preaching.

'Announcement' that willingly confused material and spiritual blessings.While the gods show that they know how to fill their devotees with goods - and a lavish court life that (indeed) beguiled everyone - what does Christ offer?

The Master realises that the disciples were still strongly conditioned by the propaganda of the political and religious government [vv.6.11] that ensured well-being [vv.5-12; cf. Mt 15:32-38].

And Jesus still instructs them, so that at least his envoys can overcome the blindness and crisis produced by his Cross (v.21), the commitment required in the perspective of self-giving.

He is not merely a continuer of the Baptist's clear-headed attitude, never inclined to compromise with the courts and opulence; nor is he one of the many restorers of the law of Moses, with the zeal of Elijah.

Nor did he want to limit himself to purifying religion of spurious elements, but even to replace the Temple [Mt 21:12-17.18-19.42; 23:2.37-39; 24:30] - the place of encounter between the Father and his children.

On this issue, not only the distance with paganism, but also the contrasts between Jews who had converted to the Lord and those who were observant according to tradition, were particularly vivid at that time.

Indeed, the sacred books of late Judaism spoke of great figures who had left their mark on the history of Israel, and were to reappear to usher in the messianic times.

Even within the persecuted communities of Galilee and Syria, Mt notes a lack of understanding, and all the difficulty of embracing the new proposal - which did not guarantee success and recognition, nor immediate goals.

(From the earliest generations it was realised that the Faith does not easily accord with early human impulses.)

Thus the Master contradicts Peter himself [vv.20.23] whose opinion remained tied to the conformist and popular idea of "the" [vv.16.20: "that"] expected Messiah.

In short, the leader of the apostles - so weak in Faith - can stop showing Christ which way to go "behind" him [v.23] by diverting him!

Simon has to start being a student again; stop plotting recognised and opportunistic ways for everyone, hijacking God in the name of God.

The Lord is the One who dares most.

A special note on the subject of the Name:

While for our culture it is often a label, among Eastern peoples the name is one with the person, designating them in a special way.

As can be seen, for example, in the "second" commandment, the power of the Name carries great weight: it is a knowing of the (divine) Subject in the essence and meaning of action; almost a taking possession of its power.

Even in our prayerful, spiritual and mystical tradition, the Proper Name (e.g. Jesus) has often been considered almost an acoustic icon of the person, inclusive of his virtues; evocative of his presence and power.

In ancient cultures, pronouncing the name meant being able to grasp the seed, the pregnant and global core of the figure of reference.

Not infrequently, in our mentality too, it meant expressing an omen, a mandate, a wish, a blessing, a vocation, a destiny, a task, a call, a mission [nomen (est) omen].

But here we measure the difference between sacral mentality and faith. In religions, the proper name that the master or founder bestows on the disciple is a sort of signpost: he who lacks the acumen or fortune, strength and courage to realise it, would diminish in dignity.

Instead, Christ with his callings calls us to a path, certainly - but one deeply commensurate with the essence.

He stimulates the exodus - not according to models - because he first brings the person back into himself. So that we all come into play in the depths and to the extreme that corresponds.

First step: meeting each other in the round; in the different, even surprising, unexpressed or unknown sides - generally, unimaginable characters according to rules and nomenclature.

Even our eccentric, ambiguous, shadowy or even rejected ways of being in the first person: the best sides of ourselves will be revealed along the Way.

Only in this plural track do we find the way to an adventure full of meaning; not mechanical, nor repetitive - but resembling life: always new and authentic.

Not from facade or calculating externality: there is an Author's signature that precedes, in the building of ourselves and the world.

Passing among the various building sites in the city of Philip, Jesus instead compared Simon to the inert and piled-up (even confusing) materials he found in front of him.

That condition captured the root of apostolic expectations!

The disciples did not yet give space to the Mystery within themselves, to the idea of a secret salvation, which erupts with its own, innate energy; which surpasses ordinary dreams.

Cephas in fact derives from the Aramaic Kefas: building stone; something hard: practically, a stubborn like many; nothing special, indeed. Jesus gives Simon a negative nickname!

In fact, the Greek word 'petros' [v.18] is not a proper name: it indicates a stone (picked up from the ground) that can be useful for a construction - if of course it allows itself to be shaped. And which not only supports, but is supported; which not only aggregates, but is aggregated.

Attention: the Greek term "petra" [v.18] is not the feminine of "petros": it indicates "rock", and refers to the Person of Christ as the only security (together with Faith in Him).

An appellation that unpredictably changes a whole life. For only the inner Friend draws from our [even bad] baggage the unpredictable that springs forth.

Each one is chiselled by the Lord according to the name Peter, in the sense of a particular piece, an individual and special element.

Placed singularly but in a large mosaic: that of salvation history, where each one is at the same time himself and in a continuous phase of regeneration.

The only feeling of belonging of the many building stones (all living): the conviviality of differences, the communion of disparate fraternal members in the ministerial Church.

None forever, but everywhere (unceasingly) pulsating nuclei of a summary institution all gathered from the ground... Freed free.

In the passage from Saint Matthew’s Gospel that we have just heard, Peter makes his own confession of faith in Jesus, acknowledging him as Messiah and Son of God. He does so in the name of the other Apostles too. In reply, the Lord reveals to him the mission that he intends to assign to him, that of being the “rock”, the visible foundation on which the entire spiritual edifice of the Church is built (cf. Mt 16:16-19). But in what sense is Peter the rock? How is he to exercise this prerogative, which naturally he did not receive for his own sake? The account given by the evangelist Matthew tells us first of all that the acknowledgment of Jesus’ identity made by Simon in the name of the Twelve did not come “through flesh and blood”, that is, through his human capacities, but through a particular revelation from God the Father. By contrast, immediately afterwards, as Jesus foretells his passion, death and resurrection, Simon Peter reacts on the basis of “flesh and blood”: he “began to rebuke him, saying, this shall never happen to you” (16:22). And Jesus in turn replied: “Get behind me, Satan! You are a hindrance to me ...” (16:23). The disciple who, through God’s gift, was able to become a solid rock, here shows himself for what he is in his human weakness: a stone along the path, a stone on which men can stumble – in Greek, skandalon. Here we see the tension that exists between the gift that comes from the Lord and human capacities; and in this scene between Jesus and Simon Peter we see anticipated in some sense the drama of the history of the papacy itself, characterized by the joint presence of these two elements: on the one hand, because of the light and the strength that come from on high, the papacy constitutes the foundation of the Church during its pilgrimage through history; on the other hand, across the centuries, human weakness is also evident, which can only be transformed through openness to God’s action.

[Pope Benedict, homily, 29 June 2012]

1. "Who do you say that I am?" (Mt 16: 15).

Jesus asks the disciples this question about his identity while he is with them in upper Galilee. It often happened that they would ask Jesus questions; now it is he who questions them. His is a precise question that awaits an answer. Simon Peter speaks for them all:  "You are the Christ, the Son of the living God" (Mt 16: 16).

The answer is extraordinarily clear. The Church's faith is perfectly reflected in it. We are reflected in it too. The Bishop of Rome, his unworthy successor by divine will, is particularly reflected in Peter's words. Around him and with him you are reflected in these words, dear Metropolitan Archbishops, who have come here from many parts of the world to receive the pallium on the Solemnity of Sts Peter and Paul.

I offer my cordial greetings to each of you, a greeting which I gladly extend to those who have accompanied you to Rome and to your communities who are spiritually united with us on this solemn occasion.

2. "You are the Christ!". Jesus replies to Peter's confession:  "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Mt 16: 17).

Blessed are you, Peter! Blessed because you could not have humanly recognized this truth, which is central to the Church's faith, except by God's action. "No one", Jesus said, "knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him" (Mt 11: 27).

We are reflecting on this extraordinarily rich Gospel passage:  the incarnate Word had revealed the Father to his disciples; now is the moment when the Father himself reveals his only Only-begotten Son to them. Peter receives inner enlightenment and courageously proclaims:  "You are the Christ, the Son of the living God!".

These words on Peter's lips come from the depths of God's mystery. They reveal the intimate truth, the very life of God. And Peter, under the action of the divine Spirit, becomes a witness and confessor of this superhuman truth. His profession of faith thus forms the firm basis of the Church's faith:  "On this rock I will build my Church" (Mt 16: 18). The Church of Christ is built on Peter's faith and fidelity.

[Pope John Paul II, homily 29 June 2000]