The friendship of those who count and their facilitations, or the inverted world

(Mt 19:23-30)

It is not easy to enter the logic of the Gift and place oneself in authentic following of the Lord, in pursuit of a non-shoddy Happiness.

But precisely the Gospels are Ways that distinguish individual fulfilment and destiny from both expectations and obvious designs and intentions.

Trivial expectations, common streets and thoughts in fact lock the meaning of existence into what is already represented.

In such a way, access of the rich to a community that lives Faith in Christ becomes problematic (vv.23-24).

Fertile strength of the weak surpasses the fabulous and comfortable results expected thanks to the support of the well-introduced.

Human impossibility and possibility of God (v.26): the Father transmits authentic and flourishing Life, while goods pull to the other side.

They normalize existence and make it stagnate: they give opposite orders.

So, faced with the rigid and "absurd" position of the Master, the apostles are frightened (v.25): why not take advantage of the help of wealthy people, who could make everything easier, expeditious and grandiose?

Detachment from certain banners is impossible with men (v.26). But the “area” in which God reigns is his Church, even not visible; a reality that is configured as a sort of inverted world (vv.28-30).

The Apostles themselves seem to remain tied to the mentality of return: «what will we have?» [v.27].

The idea of retribution was typical of archaic religious culture. Unfortunately, the lust for advantage was crushing Love, annihilating the gratuitousness of gestures, denying the meaning of the Covenant.

Thus, in his free proposal Jesus wants to introduce the support of an intimate and apparently unreasonable conviction, but that sharply flows from the sources of being.

Here emerges the founding Eros of the Call.

Not so much the character (placid and resigned) of the believer, but a superior personal Gift: that of a unique discernment for each one, linked to the profound nature.

To regenerate [«palingenesis» v.28] we must re-enter ours’ motivations with greater conviction.

According to St. Ignatius [Meditation of the two flags], the greed for things gives rise in us the vain honor of the world, and from it an immense pride is generated, which severs any possibility of internalizing.

Primacy and search for glory cut off the fruitfulness of the Mystery, and attenuate the personal Discovery. They do not open up to the Extraordinary.

In fact, when God wants to realize a project, always flies over outside situations.

It’s a problem of sense, of the roots of our choice, of vitality from below and «renewal of all things» [v.28].

A life of obligations or attachments blocks creativity, multiplies idols and artificial worries; it creates a dark room, where we do not grasp what belongs to us.

Away the background that covers our Uniqueness.

The meaning of personal apostolate is therefore inclined to the change and Awakening hoped for, qualitative: that of Hundred for one, strength of the weak. 

Paradoxical broadening of perspective.

[Tuesday 20th wk. in O.T.  August 20, 2024]

The friendship of those who count and their facilitation, or the world turned upside down

(Mt 19:23-30)

It is not easy to enter into the logic of the Gift and place oneself in authentic following of the Lord, in pursuit of a non-poor Happiness.

But precisely the Gospels are Ways that distinguish individual fulfilment and destiny from both expectations and obvious designs and intentions.

[Likewise natural wisdom, as e.g. reflected in the Tao Tê Ching].

Mundane expectations, common ways and thoughts indeed lock the meaning of existence into what is already represented:

"The Way that can be said, is not the eternal Way" [Tao Tê Ching, i].

Human impossibility and God's possibility (v.26): the Father transmits authentic and flourishing Life, while possessions pull on the other side - although they attract with hopes of fullness.

They normalise existence and make it stagnate.

We are accustomed to leaning on, counting on, leveraging riches... but they give opposite orders to the need for completeness of being, to the deep longing for rebirth. To the wait for the occasion, for the immediate, astonishing Gift, that will bring a significant stroke of wings.

In fact, all-encompassing Joy is not linked to the capacity to "purchase": it can only be "inherited" [gratuitously: vv.25-26.29-30].

This is the reason for the perplexity and debate between Jesus and the followers.

In short, the access of the rich into a community that lives the Faith in Christ becomes problematic (vv.23-24).

This is precisely in terms of the clarity of situations, and transparency of motives, as well as the flowering already on earth of the very Life of the Eternal [v.29 Greek text].

Here opulence distracts; it normalises the existence of even the most willing, it makes them stagnate. It gives precisely opposite orders.

Faced with the rigid and 'absurd' position of the Master, the Apostles are frightened (v.25): why not avail themselves of the help - even ambiguous - of wealthy people, who could make everything easier, more expeditious and grandiose?

Detachment from certain banners is impossible among men (v.26).

But the sphere in which God reigns is his Church, also not visible; a reality that is configured as a kind of inverted world (vv.28-30).

In fact, when God wants to realise a project, he always passes over mannerists, authorities, false (interested) friends, palaces of power and court palaces - even those within reach.

Even more than of moral credibility, it is a problem of meaning, of the roots of our choice, of vitality from below and "the renewal of all things" [v.28 Greek text]; in order to the hoped-for change and awakening.

Peter's question (v.27) highlights the discriminator of everything: the idea of exchange; retribution, typical of the archaic religious mentality.

In order to avoid conformist models ["palingenesis" v.28 Greek text] one must get out of them, and re-enter a different instinct - a mine of authentic benefit.

By introducing other content, certainly less obscure.

"What do I gain? What title do you give me? Will I get compensation for overtime?": pedestrian reciprocation is an expression of emptiness.

A mentality that drowns Love, because it annihilates the gratuitousness of gestures; it denies the sense of the Covenant.

Instead, the personal experience of the Mystery and the ability to correspond to the Call for the construction of a seed of an alternative society become the possibility of receiving the Hundred for One.

The sphere in which God reigns is his Church, even if not visible. A reality that is configured precisely as a kind of "kingdom" with inverted pyramids (vv.28-30).

In this way, the support of an intimate and apparently unreasonable conviction takes over, but one that gushes forth clearly from the springs of being.

Here is a knowledge that gushes forth from the personal soul and meets the Wisdom of every culture:

An ineffable instrument of growth is to make oneself socially insignificant.

Cultivate the concealment that guards what belongs to us.

Accepting the lack of material resources; shortage that establishes in the quality - instead of the exterior.

Here the existential 'emptiness' becomes an encounter with the vocational layers, with the pulsing of the primordial essence that characterises the Core and destiny.

Mouldable energetic expression, interspace of acute polyhedral listening (of fontal, and specific, cosmic resources of the intimate).

In his free proposal, Jesus wants to bring in the support of a reposed and apparently unreasonable conviction, but one that gushes forth clearly from the springs of being.

The founding Eros of the Calling emerges here.

Not so much the character (placid and resigned) of the believer, but a higher personal Gift: that of a discernment that is unrepeatable for each one, linked to deep nature.

To regenerate ["palingenesis" v.28] one must therefore return with greater conviction to one's own motives.

Even the wisdom of nature, of all times and latitudes, admits a clear detachment from the obvious opinions and formulas of worldly success.Primacy and glory-seeking cut off the fruitfulness of Mystery, and dampen personal Discovery. They do not open to the Extraordinary.

In fact, when God wants to realise a project, He always glosses over the surrounding situations.

It is a question of meaning, of the roots of our choice, of vitality from below and - as we said - "renewal of all things" [v.28].

A life of obligations or attachments blocks creativity, multiplies idols and artificial preoccupations; it creates a dark chamber where we do not grasp what belongs to us.

Away goes the backstage that covers our uniqueness.

The meaning of personal following is in order to the hoped-for, qualitative change and awakening: that of the One Hundred for One, strength of the weak. 

Paradoxical widening of perspective.

"The saint postpones his person, and his person is premised; he apparates his person, and his person endures. Is it not because he is devoid of interest? For this he can realise his interest' [Tao Tê Ching, vii].

According to St Ignatius [Meditation of the Two Flags], the greed of things gives birth in us to the vain honour of the world, and from it an immense pride is generated, which cuts off all possibility of internalisation.

The fruitful strength of the weak overcomes the fabulous and comfortable results expected from the support of the well-connected.

And there remains the paradoxical widening of perspective of life in the Spirit.

To internalise and live the message:

Why do you not see the hundred per cent realised?

What do you find difficult to implement in the Church because of constraints and responsibilities granted to wealthy people?

Are you also a reason for defection for those who wish to worship God in the brethren instead of shortcuts and earthly interests?

Jesus gives his disciples — and us too today — his teaching: “How hard it will be for those who have riches to enter the kingdom of God!” (v. 23). The disciples were dismayed at his words; and especially after Jesus added: “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God”. However, seeing the astonished, he said: “With men it is impossible, but not with God; for all things are possible with God” (cf. vv. 24-27).

St Clement of Alexandria commented: “Let [the parable] teach the prosperous that they are not to neglect their own salvation, as if they had been already foredoomed, nor, on the other hand, to cast wealth into the sea, or condemn it as a traitor and an enemy to life, but learn in what way and how to use wealth and obtain life” (Who is the Rich Man That Shall Be Saved, 27, 1-2).

The history of the Church is full of examples of rich people who used their possessions in an evangelical way, even attaining holiness. Let us only think of St Francis, St Elizabeth of Hungary or St Charles Borromeo. May the Virgin Mary, Seat of Wisdom, help us to accept Jesus’ invitation joyfully, in order to enter the fullness of life.

[Pope Benedict, Angelus 14 October 2012]

22. The conclusion of Jesus' conversation with the rich young man is very poignant: "When the young man heard this, he went away sorrowful, for he had many possessions" (Mt 19:22). Not only the rich man but the disciples themselves are taken aback by Jesus' call to discipleship, the demands of which transcend human aspirations and abilities: "When the disciples heard this, they were greatly astounded and said, "Then who can be saved?' " (Mt 19:25). But the Master refers them to God's power: "With men this is impossible, but with God all things are possible" (Mt 19:26).

25. Jesus' conversation with the rich young man continues, in a sense, in every period of history, including our own. The question: "Teacher, what good must I do to have eternal life?" arises in the heart of every individual, and it is Christ alone who is capable of giving the full and definitive answer. The Teacher who expounds God's commandments, who invites others to follow him and gives the grace for a new life, is always present and at work in our midst, as he himself promised: "Lo, I am with you always, to the close of the age" (Mt 28:20). Christ's relevance for people of all times is shown forth in his body, which is the Church. For this reason the Lord promised his disciples the Holy Spirit, who would "bring to their remembrance" and teach them to understand his commandments (cf. Jn 14:26), and who would be the principle and constant source of a new life in the world (cf. Jn 3:5-8; Rom 8:1-13).

[Pope John Paul II, Veritatis Splendor nn.22.25]

"Contento, Señor, contento!": the smiling face of a contemporary saint, Chilean Alberto Hurtado, who even in difficulties and suffering assures the Lord that he is "happy", contrasted with the "saddened" face of the evangelical "rich young man" in Pope Francis' meditation during the Mass celebrated at Santa Marta on Tuesday 28 February. These are the two ways of responding to the gift and proposal of life that God makes to man and that the Pontiff summed up with an expression: "Everything and nothing".

Francis' homily began with a consideration of the liturgy of these "three last days before Lent" in which the "relationship between God and riches" is presented. In Sunday's gospel, he recalled, "the Lord was clear: one cannot serve God and riches. You cannot serve two masters, two lords: either you serve God or you serve riches'. On Monday, however, "the story of the rich young man was proclaimed, who wanted to follow the Lord but in the end was so rich that he chose riches". A Gospel passage (Mark 10:17-27) emphasised Jesus' warning: "How difficult it is for a rich man to enter the kingdom of heaven. It is easier for a camel to go through the eye of a needle", and the disciples' reaction "somewhat frightened: "But who can be saved?"".

On Tuesday, the liturgy continued to propose the passage from Mark by examining the reaction of Peter (10:28-31), who says to Jesus: "All right, what about us?". It almost seems, the Pope commented, that Peter with his question - "Behold, we have left everything and followed you. What is our turn?" - was presenting "the bill to the Lord", as in a "business negotiation". In reality, the Pontiff explained, that was probably 'not Peter's intention', who evidently 'did not know what to say: "Yes, this one has left, but what about us?"'. In any case, "Jesus' answer is clear: 'I tell you, there is no one who has left everything without receiving everything'". There are no half-measures: 'Behold, we have left everything', 'You will receive everything'. Instead, there is "that overflowing measure with which God gives his gifts: 'You will receive everything. There is no one who has left home or brothers or sisters or mothers or fathers or children or fields for my sake and for the sake of the gospel, who does not already receive a hundred times as much now in this time in homes, brothers, sisters, mothers, fields, and eternal life in the time to come'. Everything'.

This is the answer, said the Pontiff: "The Lord does not know how to give less than everything. When he gives something, he gives himself, which is everything'.

An answer, however, where a word emerges that "makes us reflect". Jesus in fact affirms that one "receives already now in this time a hundred times in houses, brothers together with persecutions". So "everything and nothing". The Pope explained: "Everything on the cross, everything in persecutions, together with persecutions". Because it is a matter of "entering into another way of thinking, another way of acting". In fact "Jesus gives himself everything, because the fullness, the fullness of God is a fullness annihilated on the cross". Here then is the "gift of God: the fullness annihilated". And here then is also "the style of the Christian: to seek the fullness, to receive the annihilated fullness and to follow along that path". Certainly a commitment that "is not easy".

But the Pope, following his meditation, went further and asked himself: "What is the sign, what is the signal that I go ahead in this giving everything and receiving everything?". What is the sign, in short, that one is on the right path? The answer, he said, is found in the first reading of the day (Sirach 35: 1-15), where it is written: "Glorify the Lord with a glad eye. In every offering show thy countenance glad, with joy consecrate thy tithe. Give to the Most High according to the gift you have received from him and with a glad eye according to your will'. Therefore, "contented eyes, glad countenance, joy...". The Pontiff explained: "The sign that we are going on this road of everything and nothing, of fullness annihilated, is joy". It is no coincidence that "the rich young man turned dark in the face and went away saddened". He had not been "able to receive, to welcome this annihilated fullness". Instead, the Pope explained, 'the saints, Peter himself, welcomed it. And in the midst of trials, of difficulties they had a joyful face, a contented eye and a joyful heart. This is the sign'.

And it was at this point that the Pope resorted to an example taken from the life of the contemporary Church: "A little phrase from a saint, Saint Alberto Hurtado, Chilean, comes to mind," he said. He always worked, difficulties behind difficulties, behind difficulties.... He worked for the poor'. He is a saint who 'was persecuted' and had to face 'many sufferings'. But 'when he was right there, crushed on the cross' he would say: 'Happy, Señor, happy, Lord, happy''.May Saint Albert, the Pontiff concluded, "teach us to go on this road, give us the grace to go on this somewhat difficult road of everything and nothing, of the annihilated fullness of Jesus Christ and always say, especially in difficulties: 'Happy, Lord, happy'".

[Pope Francis, in L'Osservatore Romano 01.03.2017]

From customs with limits to the Spirituality of possessions-Relation

(Mt 19:16-22)

At the time of Jesus, people lived a moment of social collapse and disintegration of the communitarian dimension of life - in the past more related to family, clan and community.

Herod's policy guaranteed the Empire control of the situation: a reality of maximum exploitation and severe economic and civil repression.

Religious impositions even ensured the subjugation of consciences - and the spiritual authorities were happy to act as guarantors of this most covert form of slavery.

The condition of total (civil and religious) subjugation of the people everywhere tended to diminish the sense of interpersonal and group fraternity.

There was no lack of severe conditions of social and cultural exclusion, which accentuated the bewilderment of the people, who were marginalized, homeless and without references - even religious ones.

Some movements attempted to reweave the lacerations and propose shared forms of life, certainly - but united by an idea of nagging decontamination [Essenes, Pharisees, Zealots].

Jesus chooses the path of a decisive vital redemption, as opposed to the ideologies of the ascetic purism and custom rediscovery.

For a radical fulfilment of the spirit of the Law, it was necessary to go beyond doctrines. They excite some, yet they do not erase our inner sense of emptiness.

The community of sons does not keep itself within the 'limits', and does not live apart; thus it does not accentuate the torments of imperfection, or the perception of incompleteness, nor the marginalizations - but welcomes them.

It does not feel endangered by contact with the realities that the external legalism of devotion considered dangerous and cursed or in sin. It trembles for them.

The Church recognises the value of existential poverties: it feels it’s not enough to seek “good things” without 'fire' within.

It confesses the richness not of everything that is already recognizable and static, but of new positions and differing relationships, which dilate the present and open up creative visions of the future.

Faith, in short, is not a popularly identified belief capable of accrediting roles, tasks and characters.

In vv.18-19 Jesus does not enumerate commandments that would make the interlocutor [as they used to say] live 'more from near' to 'God alone', but the criteria that bring us close and alongside our sisters and brothers.

The honour reserved for the Father is not one of many forms of competitive love: the threshold is the neighbour.

The Son does not even mention the first commandments, those identifying the exalted Lord of his people.

Our hands embrace the time-less in concrete love.

They trigger the dynamisms that annihilate the torments of the least, and thus in an unthinkable way help us rediscover the meaning and joy of life - letting the world be reborn, far more than with the usual forms of insurance.

Conscious living does not have to do with usage and clichés [which produce alibis] but with another serenity and joy: the wonder of the unusual and of new degrees, places, states, relationships, situations.

There is no other richness that can fill our days, while there is only sadness (v.22) in the old bonds without humanity. They lower us all into an artificial mental and emotional reality.

To detach oneself from immediate calculation seems an absurd choice, far-flung and destined to go wrong, but on the contrary, it is the winning move that opens the door to new Life of the Kingdom and to Happiness, which can be accessed precisely when tangible goods are transformed into Relationship.

Let us free ourselves from the plethora of misguided goals that crush our paths, making them swampy.

We have to reflect well on «that which is eminent» (v.17).

To internalize and live the message:

Have you learnt to grasp your life from the Goodness of God, or to be lulled and content with what is there?

[Monday 20th wk. in O.T.  August 19, 2024]

From customs with limits to the Spirituality of possessions-Relation

(Mt 19:16-22)

At the time of Jesus, there was a time of social collapse and disintegration of the communitarian dimension of life - in the past more related to family, clan and community.

Herod's policies ensured that the empire controlled the situation: a reality of maximum exploitation and severe economic and civil repression.

Religious impositions even ensured the subjugation of the consciences - and the spiritual authorities were happy to act as guarantors of this most covert form of slavery.

The condition of total (civil and religious) subjugation of the people everywhere tended to diminish the sense of interpersonal and group fraternity.

There was no lack of severe conditions of social and cultural exclusion, which accentuated the bewilderment of the people, who were marginalised, homeless and without references - even religious ones.

Some movements attempted to reweave the lacerations and propose forms of shared life, certainly - but united by an idea of tormenting decontamination [Essenes, Pharisees, Zealots].

Jesus chooses the path of a decisive vital redemption, compared to the ideologies of the rediscovery of ascetic and customary purism, traditionalist nationalist fundamentalist.

For a radical fulfilment of the spirit of the Law, it was necessary to go beyond doctrines. They excite some, yet they do not erase our inner sense of emptiness.

The community of sons does not keep within the 'limits', and does not live apart; thus it does not accentuate the torments of imperfection, or the perception of incompleteness, nor the marginalisations - but welcomes them.

She does not feel endangered by contact with the realities that the external legalism of ancient devotion considered dangerous and cursed or in sin. It trembles for them.

The Church recognises the value of existential poverty: it is not enough to seek 'good things' without 'fire' within.

It confesses the richness not of everything that is already recognisable and static, but of new positions and differing relationships that open up the present and open up creative visions of the future.

Faith, in short, is not a popularly identified belief capable of accrediting roles, tasks and personalities - and their advantages, which everyone should depend on [!]

Nor can the dimension-wealth still rhyme with differentiation-security.

In vv.18-19 Jesus does not enumerate commandments that would make the interlocutor [as they used to say] 'more from near' to 'God alone', but criteria that bring us near and alongside sisters and brothers.

The honour reserved for the Father is not one of many forms of competitive love: the threshold is the neighbour.

The God of religions is a capricious child who demands the big piece of the cake, at snack time: but the Son does not deceive us with the most childish ideas of widespread beliefs.

Nor does he quote the first commandments, identifying the exalted Lord of his people.

Our hands embrace the timeless in concrete love.

They trigger the dynamisms that annihilate the torments of the least, and thus in an unthinkable way help us rediscover the meaning and joy of living - letting the world be reborn, far more than with the usual forms of insurance (sacralising titles and acquired economic levels).

Conscious living has to do not with customs and clichés [that produce alibis] but with another serenity and joy: the wonder of the unusual and of new degrees, places, states, relationships, situations.

There is no other richness that can fill our days, while there is only sadness (v.22) in the old bonds without humanity. They lower us all into an artificial mental and emotional reality.

To detach oneself from immediate calculation seems an absurd choice, out of the blue and destined to go wrong, but it is, on the contrary, the winning move that opens the door to the new Life of the Kingdom and to Happiness, which is accessed precisely when material goods are transformed into Relationship.

We know of no religious discipline that holds [and that can defy time, our emotions].

Only the risk for complete Life - ours, everyone's - acts as a spring to the will and impels full dedication.

The Tao (xiii) says: "To him who values himself for the sake of the world, the world can be entrusted; to him who cares for the sake of the world, the world can be trusted.

And Master Ho-shang Kung comments: "If I did not care for my person, I would have the spontaneity of the Tao in me: I would lightly lift myself up to the clouds, I would go in and out where there are no gaps, I would put the spirit in communication with the Tao. Then what misfortune would I have?".

Let us free ourselves from the plethora of wrong goals, which crush our paths, making them swampy. Let us also reflect well, then, on "that which is worthy" (v.17).To internalise and live the message:

Thanks to spiritual guides, have you learnt to grasp your life from the Goodness of God, or to be lulled and content with what is there?

In the Church, have you found the criterion of Jesus realised, the strong desire for the Goodness of others too, capable of pointing a path? Or more attention to the things of the earth?

One is missing

Inherit the Life of the Eternal

(Mk 10:17-27)

What are we missing, despite our conviction and involvement? Why do we make certain behavioural choices?

Even if we were to devote years of commitment to the spiritual journey in religion, we would find that finally not just the icing on the cake is missing, but the global One.

It is not enough to accentuate or perfect the good things, we need to take a leap; one step (even an alternative step) more is not enough.

Paradoxically, one starts from the perception of an inner wound that stirs (v.17) the search for that Good that unifies and gives meaning to life.

Jesus makes us reflect on what is to be considered "Insignificant" (thus the Greek text: vv.17-18).

It is not a teaching for those who are far away, but for us: "One you lack!" - as if to emphasise: "You lack the All, you have almost nothing!".

Normal life goes on, but the path of trust is lacking. There is no astonishment.

Our going does not consolidate or qualify by adapting to our surroundings, adding heritage to heritage and shunning peccadilloes, or - above all - unknowns.

Too many things are missing: the challenge of the more personal, caring for others, confronting the drama of reality: there is no unity, there is a lack of authentic Presence that launches love into the spirit of adventure.

It is not a matter of having a cue in addition to what we already possess, continuing to be slaves to it (the titles, the capital or the money, which give us orders like masters; they promise, they guarantee, they flatter).

It is not enough to improve on relationship situations that we know by heart, making ourselves approved from the very first step - nor is it enough to merely deepen pious curiosity by satiating the spiritual gluttony.

The transition from religiosity to Faith that brings our vocational destiny and full realisation is played out on a shortage of support - in chaotic systems of correlation.

To be happy is not worth 'normalising' or remaining decent, devout people, because the soul demands the challenge of unexplored skies.

Waters we have not plumbed: sides of ourselves, of others and of reality that we have not brought out, and yet perhaps are not even scrutinising.

We need to venture into the basal and extraordinary stretches that are also calling today; not wait for assurances.

And the starting point can also be the accent of doubt, a healthy restlessness of the soul - the very danger... typical of critical witnesses.

Let us not be silent about our being unsafe, nor about our sense of dissatisfaction with an ordinary, unshaken existence: these are fruitful suspensions, which (when ready) will activate us.

Feeling complete, fulfilled, happy? It is necessary for the eyes and heart to give way, not to be already occupied.

It is absolutely necessary to let go of certainties from the mind and one's own hand.

Gambling is not the maceration of oneself or of the main lines of one's personality - but the reckless investing of everything for another realm, where energies surface, different relationships are explored; one attempts to sublimate possessions into a matrix of life (also others': v.21).

After a sense of incompleteness or even spiritual infirmity has driven us to a rich attunement with the codes of the soul and brought face to face with Jesus (v.17) from Him we understand the secret of Joy.

Our Core remains restless if it does not infuse correspondences that fly over - precisely - the ancient ruler: possessions, which make one stagnate.

Despite the promised guarantees, they remain constipated, meaningless. 

On the contrary, by locking us into dependency they cause us to regress almost into the pre-human - robbing us of the delight of open, self-respecting relationships.

The Deep Roots want to change the vector of the swampy, situated self - 'as it should', well-integrated or self-referential - so that it dilates to include the You and the real whole (vv.28-30).

It is the Birth of the new woman and man, mothers and fathers of humanisation (in a living community, which accepts the conviviality of differences). That which verges on the divine condition.

Capable even of overturning positions (v.31). Eschatological sign and sign of the genuine Church. Nest and true Hearth.

It is Genesis in the authenticity of cosmic energies and inner powers, which are preparing stages of growth - elsewhere.

Gradually we create the warmth and reciprocity of an understanding relationship, the purpose of Love in what we undertake or do again; like the friendly warmth of a non-frigid Presence.

We experience the inebriating distinction from which there is no turning back, because it places us in the very Life of the Eternal (v.17). The One who is missing (v.21).As I strive to question myself or others, previously hidden resources - that I did not even know about - surface.

With amazement, I experience a reality that gradually unfolds... and of the Father who provides for me (v.27).

In such an extension, we learn to recognise the (new decisive) Subject of the spiritual journey: God's Design in being itself.

Dream leading, and despite the travails, the emotional storms, our contortions, it gradually reveals itself to be Resembling.

As innate: forthright, genuine, limpid; irrefutable, flowing.

Inserted in the Community that hears the call to "go out", we move out of the tortuousness of retreats; and here is the Father's hundredfold in everything (vv.28-30).

Except for one thing: we are called to be Brothers, on an equal footing. 

There will be no hundred-to-one of 'fathers' (in the ancient sense), i.e. of conditioning controllers (vv. 29-30) who dictate their track and rhythm, as to subordinates.

Then we will be at our centre, not because we are identified with the role, but rather chiselled in an astonishing way by facets of the Unknown.

A life of attachments or subservience to dirigisme blocks creativity. 

To cling to an idol, to allow oneself to be plagued or intimidated, to anchor oneself in fear of problems or pre-occupations is like creating a dark room.

Feeling programmable, already designed, without a more... suffering ordinary or conformist opinions... excludes the vector of personal Novelty.

Those who allow themselves to be inhibited build an artificial dwelling, which is neither their home nor the tent of the world.

Conceiving that we can foresee global adventures, we shrink, we frighten. We do not grasp what is really ours and others'.

This is what becomes apparent during a process - which becomes holy in the exodus from self and in the quality of creative relationships.

As Pope Francis said in Dublin: 'Docile to the Spirit and not based on tactical plans'.

Under a new and unknown stimulus, it is the new genesis that allows us to shift our attention from calculation to the brightness of the soul, from the brain to the eye, from reasoning to perception.

What am I to "do" (v.17)? Embrace the Gift of difference and difference - even in my own inner faces, not infrequently opposites; complementing.

We transcend the One who is missing, but who reaches us.

We do not manufacture, but receive, 'inherit' (v.17) freely - from the real that presses.

"Where is the Insigne for me?".

To become who we authentically are in the election of our sacred Source, we must surrender ourselves to things, situations, even unusual emotional guests - treating them with dignity, just as they are.

Within this new ancient ground is the secret of that elevation that rises above dilemmas, for each one.

With all its load of stimulating surprises and appeals to flourish in humanising fullness, the Good lies in welcoming something that I do not already know what it is or will be, but It comes.

"The One is missing you!" - and the best way to esteem its contact is a bet, a matrix of being: transforming goods (of all kinds) into life and relationship.

The young man in the Gospel as we know asks Jesus: "What must I do to inherit eternal life?". Today it is not easy to speak about eternal life and eternal realities, because the mentality of our time tells us that nothing is definitive that everything changes, and changes very rapidly. "Change", in many cases, has become the password, the most exalting exercise of freedom, and that is why even you, young people, have often come to think that it is impossible to make definitive choices that would tie you down for the rest of your life. But is this the right way to use your freedom? Is it really true that in order to be happy we should content ourselves with small, transient joys that once they are over leave bitterness in the heart? Dear young people, this is not true freedom nor can true happiness be reached in this way. Not one of us is created to make provisional and revocable choices but rather definitive and irrevocable decisions that give full meaning to our existence. We see it in our lives: we should like every beautiful experience that fills us with happiness never to end. God created us with a view to the "forever", he has placed in the heart of each one of us the seed of a life that can achieve something beautiful and great. Have the courage to make definitive decisions and to live them faithfully! The Lord may call you to marriage, to the priesthood, to the consecrated life, to a special gift of yourselves: answer him generously!

In the dialogue with the young man who possessed many riches Jesus pointed out what was the most important, the greatest treasure in life: love. To love God and to love others with one's whole self. The word love we know it lends itself to many interpretations and has different meanings. We need a Teacher, Christ, to teach us its most authentic and profound meaning, to guide us to the source of love and life. Love is the name of God himself. The Apostle John reminds us: "God is love", and adds, "not that we loved God but that he loved us and sent his Son", and "if God so loved us, we also ought to love one another" (1 Jn 4: 8, 10-11) In the encounter with Christ and in reciprocal love we experience in ourselves the life of God, who abides in us with his perfect, total and eternal love (cf. 1 Jn 4: 12). Therefore there is nothing greater for man a mortal and limited being than to participate in the life of God's love. Today, we live in a cultural context that does not encourage profound and disinterested human relationships; on the contrary, it often induces us to withdraw into ourselves, into individualism, to let selfishness, that exists in people, prevail. But a young person's heart is by nature sensitive to true love. That is why I address each one of you with great confidence in order to say: it is not easy to make something beautiful and great of your life it is demanding, but with Christ, everything is possible!

[Pope Benedict, Meeting with Young People, Turin 2 May 2010]

6. The dialogue of Jesus with the rich young man, related in the nineteenth chapter of Saint Matthew's Gospel, can serve as a useful guide for listening once more in a lively and direct way to his moral teaching: "Then someone came to him and said, 'Teacher, what good must I do to have eternal life?' And he said to him, 'Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments. 'He said to him, 'Which ones?' And Jesus said, 'You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; Honour your father and mother; also, You shall love your neighbour as yourself.' The young man said to him, 'I have kept all these; what do I still lack?' Jesus said to him, 'If you wish to be perfect, go, sell your possessions and give the money to the poor, and you will have treasure in heaven; then come, follow me' " (Mt 19:16-21).

7. "Then someone came to him...". In the young man, whom Matthew's Gospel does not name, we can recognize every person who, consciously or not, approaches Christ the Redeemer of man and questions him about morality. For the young man, the question is not so much about rules to be followed, but about the full meaning of life. This is in fact the aspiration at the heart of every human decision and action, the quiet searching and interior prompting which sets freedom in motion. This question is ultimately an appeal to the absolute Good which attracts us and beckons us; it is the echo of a call from God who is the origin and goal of man's life. Precisely in this perspective the Second Vatican Council called for a renewal of moral theology, so that its teaching would display the lofty vocation which the faithful have received in Christ, the only response fully capable of satisfying the desire of the human heart.

In order to make this "encounter" with Christ possible, God willed his Church. Indeed, the Church "wishes to serve this single end: that each person may be able to find Christ, in order that Christ may walk with each person the path of life".

[Pope John Paul II, Veritatis Splendor nn.6-7 cf. ff.]