1. A text by Saint Augustine offers us the key to interpreting Christ's miracles as signs of his saving power: "The fact that he became man for us has been of much greater benefit to our salvation than the miracles he performed among us; and it is more important than the fact that he healed the diseases of the body destined to die" (S. Augustini, In Io. Ev. Tr., 17, 1). In order to this health of the soul and the redemption of the whole world, Jesus also performed miracles of a corporal order. And so the theme of this catechesis is as follows: through the "miracles, wonders and signs" that he performed, Jesus Christ manifested his power to save man from the evil that threatens the immortal soul and his vocation to union with God.

9. At the end of our catechesis, we return once again to the text of St Augustine: "If we now consider the deeds wrought by our Lord and Saviour Jesus Christ, we see that the eyes of the blind, miraculously opened, were shut by death, and the limbs of the paralytic, loosed by the miracle, were again immobilised by death: all that was temporally healed in the mortal body, was in the end undone; but the soul that believed, passed into eternal life. With this sick man the Lord wished to give a great sign to the soul that would believe, for whose remission of sins he had come, and to heal whose weaknesses he had humbled himself" (S. Augustini, In Io. Ev. Tr., 17, 1).

Yes, all of Christ's "miracles, wonders and signs" are in function of the revelation of him as the Messiah, of him as the Son of God: of him who alone has the power to deliver man from sin and death. Of him who truly is the Saviour of the world.

[Pope John Paul II, General Audience 11 November 1987]

Lent is a propitious time to ask the Lord, "for each one of us and for the whole Church", for "conversion to the mercy of Jesus". Too often, in fact, Christians "are specialists in closing doors to people" who, weakened by life and their mistakes, would instead be willing to start again, "people to whom the Holy Spirit moves the heart to move forward".

The law of love is at the heart of Pope Francis' reflection on the liturgy of the day at Mass on Tuesday 17 March at Santa Marta. A word of God that starts from an image: "the water that heals". In the first reading, the prophet Ezekiel (47:1-9.12) in fact speaks of the water that flows from the temple, 'a blessed water, the water of God, abundant as the grace of God: abundant always'. The Lord, in fact, the Pope explained, is generous 'in giving his love, in healing our wounds'.

Water returns in John's Gospel (5:1-16) where it tells of a pool - "in Hebrew it was called betzaetà" - characterised by "five porticoes, under which lay a great number of the sick: blind, lame and paralytic". In that place, in fact, "there was a tradition" according to which "from time to time, an angel came down from heaven" to move the waters, and the sick "who threw themselves there" at that moment "were healed".

Therefore, the Pontiff explained, "there were many people". And therefore there was also "a man who had been sick for thirty-eight years". He was there waiting, and to him Jesus asked, 'Do you want to be healed?' The sick man answered, "But, Lord, I have no one to immerse me in the pool when the water is stirring, when the angel comes. For as I am about to go there, another descends before me". Jesus, that is, is presented with 'a defeated man' who 'had lost hope'.

[...] he had "bitterness in his soul: 'But the other comes before me and I am left behind'". And he also had "some resentment". She was "truly a sad, defeated soul, defeated by life".

"Jesus has mercy" on this man and invites him, "Get up! Get up, let's finish this story; take your stretcher and walk". Francis then described the following scene: 'Instantly the man was healed and took his stretcher and began to walk, but he was so sick that he could not believe and perhaps walked a little doubtfully with his stretcher on his shoulders'. At this point other characters come into play: "It was the Sabbath and what did the man find? The doctors of the law', who ask him: 'But why do you bring this? You can't, today is the Sabbath". It is the man who replies: "But you know, I have been healed!". He adds: "And the one who healed me said to me, 'bring your stretcher'".

A strange thing then happens: "these people instead of rejoicing, of saying: 'How nice! Congratulations!", they ask: "But who is this man?". The doctors, that is, begin "an investigation" and discuss, "Let us see what has happened here, but the law.... We must keep the law'. The man, for his part, continues to walk with his stretcher, "but a little sad". The Pope commented: 'I am bad, but sometimes I think about what would have happened if this man had given a nice cheque to those doctors. They would have said: 'But, go ahead, yes, this time go ahead!'".

Continuing in the Gospel reading, one encounters Jesus who "finds this man one more time and says to him, 'Behold, you are healed, but do not go back - that is, do not sin any more - lest something worse happen to you. Go on, keep going'". And the man goes to the doctors of the law to say, "The person, the man who healed me is called Jesus. That's the one." And we read: 'This is why the Jews persecuted Jesus, because he did such things on the Sabbath'. Again Francis commented: 'Because he also did good things on the Sabbath, and it could not be done'.

This story, said the Pope, bringing his reflection up to date, "happens many times in life: a man - a woman - who feels sick in his soul, sad, who has made so many mistakes in life, at a certain moment he feels the waters move, there is the Holy Spirit moving something; or he hears a word". And he reacts: "I would like to go!". So he "takes courage and goes". But that man "how many times today in Christian communities he finds the doors closed". Perhaps he hears himself saying: 'You can't, no, you can't; you're wrong here and you can't. If you want to come, come to mass on Sunday, but stay there, but do no more'. So it happens that 'what the Holy Spirit does in people's hearts, Christians with a psychology of doctors of the law destroy'.

The Pontiff said he was sorry for this, because, he emphasised, the Church 'is the house of Jesus and Jesus welcomes, but not only welcomes: he goes to visit people', just as 'he went to visit' that man. "And if people are hurt," he wondered, "what does Jesus do? Does he rebuke them, because they are hurt? No, he comes and carries them on his shoulders'. This, said the Pope, "is called mercy". This is precisely what God is talking about when he "rebukes his people: "Mercy I want, not sacrifice!"".

As usual, the Pontiff concluded his reflection by suggesting a commitment for daily life: 'We are in Lent, we must convert'. Someone, he said, might admit: 'Father, there are so many sinners on the road: those who steal, those who are in the Roma camps...'. - to say one thing - and we despise these people'. But to him it must be said: 'And you? Who are you? And who are you, that you close the door of your heart to a man, to a woman, who wants to improve, to re-enter the people of God, because the Holy Spirit has stirred her heart?" Even today there are Christians who behave like the doctors of the law and "do the same as they did with Jesus", objecting: "But this, this says heresy, this cannot be done, this goes against the discipline of the Church, this goes against the law". And so they close the doors to many people. Therefore, the Pope concluded, "let us ask the Lord today" for "conversion to the mercy of Jesus": only then "will the law be fully fulfilled, because the law is to love God and our neighbour, as ourselves".

[Pope Francis, S. Marta homily, in L'Osservatore Romano 18/03/2015]

«If you do not see signs and wonders, you do not believe»

(Jn 4:43-54)

Jesus takes the rhythm of the catechumen's interior journey (v.47) to introduce us in his Vision, which regenerates our flesh and puts us back to the Exodus (v.50) unleashesing a whole dynamism around (v.51).

On the Way, every creature is returned to itself and to the radical goodness of the original project - rediscovered first inside, then outside of itself.

Having Faith is leaving, and letting oneself be traumatized. «In fact, Jesus had testified that a prophet in his own country has no honor» (v.44).

After showing in the episode of the Samaritan woman (vv.1-42) the meaning of Christ as a new Temple for both Jews and "heretics", Jn illustrates its sense for the pagans.

As if the dimension of Resurrection [«after the two days»: v.43] moved the House of God to the whole world.

The fundamentalists of Judaism were forbidden to go through Samaria and stay with the Samaritans (cf. Jn 4:9) considered mestizos [theologically polygamous: Jn 4:17-18].

Jesus isn’t limited to his own lineage, and not even to his religion.

In Galilee the Lord receives a super-pagan, who begs for help because realizes that the world he comes from is unable to generate life (vv.46-47.49.53).

The banal auspices of cultural baggage block the freedom of thought from what isn’t yet foreseen, setting stereotypes.

The impregnated with idols no longer sees anything; he doesn’t even meet himself and his closests.

And experiences no unknown forces. At best, he believes in the pagan protector god, who works miracles according lottery.

Whoever adjusts himself with the naked eye... supposes to see the Lord who heals through extraordinary gestures [v. 48: «if you do not see signs and wonders, do not believe»].

The life-giving power of the Word escapes him: Logos that touches without being seen but makes Jesus Present in his work and in his incisive, effective entirety.

Christ is interested in making people understand how Faith “flows” in its pure quality: what dynamisms it activates - not the show of the spectacle-religion, all external.

The epidermal expressions close the crowd in intimism, or arouse interest in oddities that shake the senses, triggering a moment of enthusiasm, not the center of each person.

The newness of Christ isn’t transmitted by contact, but by fully welcoming his unexpected Word-event. It’s not subject to a locality principle or other ‘guarantee’.

The outward gaze is convinced by miracles, but doesn’t grasp the profound meaning of the Sign that speaks to us of the Son’s Person - the true ‘spectacle’. All yet to be tested.

The curious are waiting to see and notice. Thus they die of relative hopes, without ‘root’ in themselves.

Only in Faith does one discover what’s not yet seen with the naked eye, nor did we know it existed.

To internalize and live the message:

How does adherence to the Word of Christ help to overcome the banal desire for clamor or escape?

[Monday 4th wk. in Lent, March 31, 2025]

«If you do not see signs and wonders, you do not believe»

(Jn 4:43-54)

Starting from the fourth week, the path of the Lenten liturgy takes a decisive step towards Jerusalem, which is already outlined in the Easter light.

The evangelist wants to introduce us into a more intimate familiarity with the mystery of the person and the story of the Son of God; a communion on the plane of being that bathes other lands.

He takes the rhythm of the catechumen's inner journey (v.47) to introduce us into his Vision, which regenerates our flesh and puts us back into the Exodus (v.50) that unleashes a whole dynamism around it (v.51).

On the Way, each creature is restored to itself and to the radical goodness of the original project - rediscovered first within, then without.

To have Faith is to depart, and to allow oneself to be traumatised. "For Jesus himself had testified that a prophet in his own country has no honour" (v.44). Why?

By the term "homeland" the synoptics imply Nazareth.

The fourth Gospel, on the other hand, alludes to a more theological dimension: that of the Word that transcends local privileges, targeting the ideology of the religious centre as well as the national institution.

After showing in the episode of the Samaritan woman (vv.1-42) the significance of Christ as the new Temple for both Jews and "heretics", Jn illustrates its meaning for pagans.

As if the Resurrection dimension ("after the two days": v.43) displaces the House of God to the whole world.

The observants of Judaism were forbidden to pass through Samaria and stay with the Samaritans (cf. Jn 4:9) who were considered mestizos (theologically polygamous: Jn 4:17-18).

Jesus does not limit himself to his own lineage, nor even to his religion.

In Galilee, he receives a super-pagan, who begs for help because he realises that the world he comes from is unable to generate life (vv.46-47.49.53).

Often our piety prevents friendship between different cultures and neutralises the power of intimate self-healing that everyone - of whatever ethnicity or creed - carries.

The trivial auspices of cultural baggage block freedom of thought from what is not yet foreseen, fixing stereotypes.

The idol-impregnated person no longer sees anything; he does not even meet himself and his intimates.

Nor does he experience unknown forces. At most, he believes in the pagan protector god, who performs miracles by lottery.

He who regulates himself with the naked eye... supposes he sees the Lord who heals through extraordinary deeds (v.48: "if you do not see signs and wonders, do not believe").

He misses the life-giving power of the Word, which touches without being seen, but makes Jesus present in his work and in his incisive, effective wholeness.

Christ is interested in making us understand how Faith 'works' in its pure quality: what dynamisms it activates - not the show of spectacle religion, all external, rhyming with impression, evasion, sensation, devotion.

These epidermic expressions lock the crowd into intimism, or arouse interest in oddities that jolt the senses, arousing a moment's enthusiasm, but not the core of each person.

The newness of Christ is not conveyed by contact, but by thoroughly accepting his unexpected Word-event. It is not subject to a principle of locality or any other religious guarantee.

The external gaze is convinced by miracles, but does not grasp the profound meaning of the Sign that speaks to us of the Person of the Lord - the true spectacle. All yet to be experienced.

Commenting on the Tao Tê Ching (xii), Master Wang Pi says: "He who is for the eye, becomes a slave to creatures. That is why the saint is not for the eye'.

Master Ho-shang Kung adds: 'The lover of colour harms the essence and loses enlightenment (...) The disordered gaze causes the essence to overflow outwards'.

The curious wait to see and ascertain. Thus they die of relative hopes, without root in themselves.

Only in Faith do we discover what we cannot yet see with the naked eye, nor did we know was there.

To internalise and live the message:

How does adherence to the Word of Christ help overcome the trivial desire for hype or escapism?

Returning to "your home", did you discover what you did not know was there? Has someone announced the Newness to you?What I didn't know was there: Faith, the naked eye, assurance

"Unless you see signs and wonders, you do not believe"

(Jn 4:43-54)

Starting from the fourth week, the path of the Lenten liturgy takes a decisive step towards Jerusalem, which is already outlined in the Easter light.

The evangelist wants to introduce us into a more intimate familiarity with the mystery of the person and the story of the Son of God; a communion on the plane of being that bathes other lands.

He takes the rhythm of the catechumen's inner journey (v.47) to introduce us into his Vision, which regenerates our flesh and puts us back into the Exodus (v.50) that unleashes a whole dynamism around it (v.51).

On the Way, each creature is restored to itself and to the radical goodness of the original project - rediscovered first within, then without.

To have Faith is to depart, and to allow oneself to be traumatised. "For Jesus himself had testified that a prophet in his own country has no honour" (v.44). Why?

By the term "homeland" the synoptics imply Nazareth.

The fourth Gospel, on the other hand, alludes to a more theological dimension: that of the Word that transcends local privileges, targeting the ideology of the religious centre as well as the national institution.

After showing in the episode of the Samaritan woman (vv.1-42) the significance of Christ as the new Temple for both Jews and "heretics", Jn illustrates its meaning for pagans.

As if the Resurrection dimension ("after the two days": v.43) displaces the House of God to the whole world.

The observants of Judaism were forbidden to pass through Samaria and stay with the Samaritans (cf. Jn 4:9) who were considered mestizos (theologically polygamous: Jn 4:17-18).

Jesus does not limit himself to his own lineage, nor even to his religion.

In Galilee, he receives a super-pagan, who begs for help because he realises that the world he comes from is unable to generate life (vv.46-47.49.53).

Often our piety prevents friendship between different cultures and neutralises the power of intimate self-healing that each person - of whatever ethnicity or creed - carries.

The trivial auspices of cultural baggage block the freedom of thought from what is not yet foreseen, fixing stereotypes.

The idol-impregnated person no longer sees anything; he does not even meet himself and his intimates.

Nor does he experience unknown forces. At most he believes in the pagan protector god, who performs miracles by lottery.

He who regulates himself with the naked eye... supposes he sees the Lord who heals through extraordinary deeds (v.48: "if you do not see signs and wonders, do not believe").

He misses the life-giving power of the Word, which touches without being seen, but makes Jesus present in his work and in his incisive, effective wholeness.

Christ is interested in making us understand how Faith 'works' in its pure quality: what dynamisms it activates - not the show of spectacle religion, all external, rhyming with impression, evasion, sensation, devotion.

These epidermic expressions lock the crowd into intimism, or arouse interest in oddities that jolt the senses, arousing a moment's enthusiasm, but not the centre of each person.

The newness of Christ is not conveyed by contact, but by thoroughly accepting his unexpected Word-event. It is not subject to a principle of locality or any other religious guarantee.

The external gaze is convinced by miracles, but does not grasp the profound meaning of the Sign that speaks to us of the Person of the Lord - the true spectacle. All yet to be experienced.

Commenting on the Tao Tê Ching (xii), Master Wang Pi says: "He who is for the eye, becomes a slave to creatures. That is why the saint is not for the eye'.

Master Ho-shang Kung adds: 'The lover of colour harms the essence and loses enlightenment (...) The disordered gaze causes the essence to overflow outwards'.

The curious wait to see and ascertain. Thus they die of relative hopes, without root in themselves.

Only in Faith do we discover what we cannot yet see with the naked eye, nor did we know was there.

To internalise and live the message:

How does adherence to the Word of Christ help overcome the banal desire for hype or escapism?

Returning to "your home", did you discover what you did not know was there? Has someone announced the Newness to you?

Faith and Touch

(Mt 8:5-17)

"The essential thing is to listen to what is coming up from within.
Our actions are often nothing more than imitation, hypothetical duty, or misrepresentation of what a human being should be.
But the only true certainty that touches our lives and our actions can only come from the springs that gush deep within ourselves.
One is at home under the heavens one is at home anywhere on this earth if one carries everything within oneself.
I have often felt, and still feel, like a ship that has taken on board a precious cargo: the ropes are cut and now the ship goes, free to sail everywhere".[Etty Hillesum, Diary].

Says the Tao Tê Ching (LIII): 'The great Way is very flat, but people prefer the paths'.

Commenting on the passage, masters Wang Pi and Ho-shang Kung point out: "winding paths".

The incipient faith of a pagan convert is the example Jesus sets before that of the observant Israelites.

What heals is believing in the efficacy of his Word alone (vv.8-9.16), an event that possesses generating and recreating power.

The Lord shows care, usually by touching the sick or laying his hands on them, as if to absorb what was imagined to be impurity, an alteration from normality [a 'fever' or paralysis that was thought to render the needy unworthy in the eyes of God].

In the Judaizing communities of Galilee and Syria, the question was still being asked in the mid-1970s: does the new Law of God proclaimed on 'the Mount' of the Beatitudes create exclusions?

Or does it correspond to the hopes and deep feelings of the human heart, of every place and time (vv.10-12)?

Those far away possessed a keen intuition for the novelties of the Spirit, and discovered the experience of Faith from other positions - not installed, less tied to conformist concatenations; perhaps uncomfortable.

Not infrequently, it was precisely the newcomers who stood out for their freshness of substantive insight - and they saw clearly.

It was enough to communicate face to face with the Lord, in a sense of secure friendship (v.6).

There is no need to add to this secret, to be born again. God is immediate Action (v.7).

The personal relationship between the ordinary man and the Father in Christ is sober and instantaneous.

Starting from his simple experience, the centurion understands the 'distant' value of the Word and the 'calamitous effect' of true Faith [which does not claim 'contacts' or material and local elements: vv.8-9].

In short, the cultural heritage and ancient religious conformity remained a burden.

Both the experience of the personal Christ the Saviour and the complete discovery of the power of full Life contained in the new total and creative proposal of "the Mount" were missing here and there.

Mt wrote his Gospel to encourage community members and stimulate mission to the Gentiles, which precisely the Judeo-Christians were not yet ready to make their own.

But to say "Faith" (vv.10.13) is to advocate a deeper adherence, and [at the same time] a less strong manifestation.

Expression of personal Faith is not to repeat or sweeten a learned doctrine, nor the conviction of others.

There is no need to fear: God has gone before us; the different and distant is not a stranger, but a brother.

Therefore, what saves is not belonging to a tradition or fashion of thought and worship.

Not demanding that the Lord comes in a certain form means not imagining him bound to an external expression.

One reaches and grasps Him only intimately, by certain vision - unencumbered by indispensable imagined convictions - whatever happens.

It will reveal itself time after time in the way that best suits our limitations.

Those distant from us are totally 'worthy' creatures, albeit faltering and fallible at times.

Not autonomous, insufficient, like everyone else - for they do not realise that God is in their flesh and hearth.

Thanks to such a clear awareness in the Son, they can finally understand the supreme Love of the Father, gratuitous, unreserved; that astounds, overcomes and launches them.

The pagan is conditioned by his pyramid world, but on encountering Christ he discovers himself to be a totally adequate and fulfilled person.

Not because he has merited or granted favours to the chosen people, or fulfilled a special kind of observances (reciting imprimatur formulas).

In the Lord, he himself is taught to expand the horizon of the usual religion - made up of external vertical relationships.

Although he recognises himself as lacking [v.8 Greek text] he realises that his relationship with God does not depend on an exchange of favours.

This immediate and spontaneous personal friendship does not become subordinate to works of law, nor does it spring from fulfilled norms of purity.

Nor does it subject itself to a headlong religious relationship.

The 'distant' includes love. In this way, he is already emancipated from a conspicuous, epidermal, common mentality.

In the Lord, he himself is educated to expand the horizon of the usual religion.

He believes precisely that the Word of the Lord - by Way, out of synchronised or established places and times - produces what he affirms.

And it accomplishes it even at a distance; without even resounding, peremptory signs that make a racket.

Rather, by releasing the mysterious Energy [still captive] of the "Logos" (v.7).

Unconventional Word, which does not run amok.

This, despite the fact that this Power can be found mixed with sometimes contradictory convictions:

He is already far from a magical and carnal mentality.

But he still has to take the decisive step, which will make him grow further - and it concerns us closely.

Self-esteem must be the attitude of even remote children, no matter what.Not by vague or emotional recondite feeling, but by Presence guaranteed regardless - even already operating, though sometimes unconscious.

Internalising it will be the work - and the "more" - of mature Faith, which sees, grasps, penetrates the preparatory energies at work.

And actualises them, anticipating the future.

"I am not worthy" is, together with "Have mercy on me" or "Son of David" - one of the most unfortunate expressions of spiritual and missionary life.

Formulas that Jesus abhors, although they have become customary in some expressions of the liturgy.

The prodigal son tries with the same rambling expression ["I am no longer worthy"] to move the Father, who precisely does not allow him to finish his absurd tirade.

Rather he prevents him from considering himself "one of his servants" and getting down on his knees before Him [Lk 15:21ff].

This would really be the only danger that endangers the whole of life; not just a small stretch of existence.

By Faith in Christ, from incomplete we become not only worthy, but we are so here and now Perfect to fulfil our Vocation.

Of course, some ideologues or white-mill purists might consider us unfashionable, or even paganising.

Our great and only risk is precisely that of absorbing such oppressive views from the environment, and allowing ourselves to be conditioned.

Every contour works not infrequently with the logic of hierarchies and power relations, whereby e.g. the inferior should not consider himself on the same level as the superior.

But at this rate, one can no longer perceive the divine Conspect.

The Face of the Eternal One is within us and in our homes; not in the chain of command with conditioning influences, but in our environment and in those who stand beside us - even across borders.

Family, friends, loved ones and others are on the same level. It is also true with God: we are face to face.

Not even the 'I and Thou' scheme with the Son counts any more: because - widely incarnated - he has planted his Heaven as well as his own therapeutic [even self-healing] capacity 'in' us.

Thanks to the Master, we are no longer within an ideology of the submissive - identical to that which prevailed in the empire - nor in a well-disciplined barracks, with distinct roles and confined areas.

External propriety does not belong in the Gospels.

In short, the Father no longer asks anyone to obey 'authorities', but to 'resemble' Him.

This is achieved simply by corresponding - each one of us - to this kind of superior Presence that dwells in us and loves us.

It is the end of the empty rigmarole: we are intimate and consanguineous with our own innermost Self, the super-eminent Face.

There is absolutely no need to "avert" God (v.5) as if we were "underlings" (v.9).

Our work is to unearth and acquire a new 'eye', not to submit to organisation charts.

The reborn eye is intuitive of other virtues - it does not submit to nomenclatures incapable of immediate fruitfulness.

Enough with the senses of shortcomings!

They end up introducing us into hoods and spire dynamics (v.9) typical of every stagnant feudalism.

Swamps that annihilate the new power of love - chronicling arrangements.

Configurations congealed by too many boring concatenations and local monarchies [such as we see in the provinces].

In natural listening to oneself and events, genuine esteem and divine Gratuity guide us wave upon wave towards a new way of living and exchanging gifts.

Impassable road for habit; for the obviousness that does not move thoughts, and does not perceive.

A path inaccessible to those who act out of duty - an enigmatic, opaque, devious and very 'tortuous' path.

To internalise and live the message:

How do you understand and cultivate the certain and free Coming of Jesus in your House?

Catholic

The Church is Catholic because Christ embraces all humanity in his mission of salvation. While Jesus' mission in his earthly life was limited to the Jewish people, "to the lost sheep of the house of Israel" (Mt 15:24), it was nevertheless oriented from the beginning to bring the light of the Gospel to all peoples and to bring all nations into the Kingdom of God. Confronted with the faith of the Centurion in Capernaum, Jesus exclaims: "Now I tell you that many will come from the east and the west and sit down at table with Abraham, Isaac and Jacob in the kingdom of heaven" (Mt 8:11). This universalistic perspective emerges, among other things, from the presentation that Jesus made of himself not only as "Son of David", but as "son of man" (Mk 10:33), as we also heard in the Gospel passage just proclaimed. The title "Son of Man", in the language of the Jewish apocalyptic literature inspired by the vision of history in the Book of the Prophet Daniel (cf. 7:13-14), recalls the person who comes "with the clouds of heaven" (v. 13) and is an image that heralds an entirely new kingdom, a kingdom supported not by human powers, but by the true power that comes from God. Jesus uses this rich and complex expression and refers it to Himself to manifest the true character of His messianism, as a mission destined for the whole man and every man, overcoming all ethnic, national and religious particularism. And it is precisely in following Jesus, in allowing oneself to be drawn into his humanity and thus into communion with God, that one enters into this new kingdom, which the Church announces and anticipates, and which overcomes fragmentation and dispersion.

[Pope Benedict, address Consistory 24 November 2012].

The Power of the Word and the Creativity

of the Healing Touch of Jesus (feminine)

In the communities of Judaizing Galilee and Syria, the question was still being asked in the mid-1970s: does the new Law of God proclaimed on "the Mount" of the Beatitudes create exclusions? Or does it correspond to the hopes and deep feelings of the human heart, of every place and time (vv.10-12)?

The pagans possessed a keen intuition for the novelties of the Spirit, and discovered the experience of Faith from other positions (not installed, less tied to conformist concatenations; perhaps uncomfortable).

It was not infrequently the newcomers who possessed the freshness of substantive insight, and saw clearly. This was in comparison to the veterans - more tied to the leaves than to the seed - to whom they offered healthy jolts of outspoken Trust, married to the Newness of God.

Unlike those from habitual or markedly ethnic religiosity (even of Israel) they had already realised that it was not necessary to explicitly ask for Christ's intervention - as was done with the ancient gods (and according to customary thinking). 

It was enough to communicate face-to-face with the Lord, in a sense of secure friendship (v.6) - not to solicit Him for a miracle: a fundamental acquisition, in order to be able to activate a new course even today, and finally emerge from the idea of a well-chiselled (and chosen) organic culture.

It is the Risen One who authentically does the opportune good... and all the rest: as in Jesus - strengthened by the intimate experience of the Father in the Spirit - all we need is Faith, that is to say, nuptial and fertile confidence in the Word, effective and inventive.

There is no need for any additions to this secret, to be born again.

God is Immediate Action (v.7): he does not like to be "prayed to and reprimanded" - as if he were any kind of sovereign, who takes pleasure in forcing his subjects into deference (with a view to a consequent paternalism of relations).

The relationship between the common man and the Father in Christ is sober and instantaneous, without any mediation means: the work of Grace is not at all conditioned by acknowledgements and formulas, or 'internal' titles, veteran rank; nor targeted bows, prior 'bribes', or rigmarole.

Starting from his simple experience, the centurion understands the 'distant' value of the Word and the calamitous effect of true Faith (which does not demand 'contacts' or material and local elements: vv.8-9).

It is not like magic: the intimate sensitivity of the relationship of Faith communicates to the eye of the soul a Vision of new genesis. Not doctrine, discipline, morals, ritual appointments and so on.

It is a picture of the future (strongly existential) that does not serve to anticipate (v.13) a selfish result, useful only for the believing subject, or from nomenclature: it is for the promotion of life, everywhere.

This corresponds to the deepest yearning of our heart.

In fact, another great novelty of the new Rabbi's proposal - which was spreading - was the acceptance of women as the "deaconesses" (cf. v.15 Greek verb) of the Church here in the figure of the House of Peter (v.14).

This was what had been happening since the middle of the first century (cf. Rom 16:1) and still has much to teach us. With God, one cannot get used to (multi)secular formalities emptied of life.

But religious traditions resisted the onslaught of the Faith-Love experience: even in the mid-1970s, communities did not feel free to gather those in need of care until the evening (v.16).    

According to the parallel passage in Mk 1.21.29-34 (source of the passage in Mt) it was in fact the Sabbath day - and after leaving the synagogue. The same impediment and delay is described in the Magdalene's episode at the tomb on Easter morning.

Cultural heritage and sacred religious conformity remained a great burden for the experience of the personal Saviour Christ, and the complete discovery of the power of full Life contained in the new total and creative proposal of 'the Mount'.

The Tao writes (xxviii): "He who knows that he is male, and keeps himself female, is the strength of the world; being the strength of the world, virtue never separates from him, and he returns to being a child. He who knows himself to be white, and keeps himself dark, is the model of the world; being the model of the world, virtue never departs from him; and he returns to infinity. He who knows himself to be glorious, and keeps himself in ignominy, is the valley of the world; being the valley of the world, virtue always abides in him; and he returns to being crude [genuine, not artificial]. When that which is crude is cut off, then they make instruments of it; when the holy man uses it, then he makes them the first among ministers. For this the great government does no harm'.

And this is how Master Wang Pi comments: "That of the male is here the category of those who precede, that of the female is the category of those who follow. He who knows that he is first in the world must put himself last: that is why the saint postpones his person and his person is premised. A gorge among the mountains does not seek out creatures, but these of themselves turn to it. The child does not avail itself of wisdom, but adapts itself to the wisdom of spontaneity'.

In the apocryphal Gospel of Thomas we read in Nos. 22-23:

"Jesus saw little ones taking milk.

And he said to his disciples:

"These little sucklings resemble those

Who are entering the Kingdom.

They asked him:

"If we are like those babies, will we enter the Kingdom?"

Jesus answered them:

"When you make two things one and make

The inner equal to the outer and the outer equal to the inner

And the superior equal to the inferior,

When you reduce the male and the female to one being

So that the male is not only male

And the female does not remain only female,

When you consider two eyes as a unit of eye

But one hand as a unit of hand

And one foot as a unit of foot,

A vital function in place of a vital function

Then you will find the entrance to the Kingdom'".

"Jesus said:

"I will choose you one from a thousand and two from ten thousand.

And these shall be found to be one individual'".

38. The true measure of humanity is essentially determined in relationship to suffering and to the sufferer. This holds true both for the individual and for society. A society unable to accept its suffering members and incapable of helping to share their suffering and to bear it inwardly through “com-passion” is a cruel and inhuman society. Yet society cannot accept its suffering members and support them in their trials unless individuals are capable of doing so themselves; moreover, the individual cannot accept another's suffering unless he personally is able to find meaning in suffering, a path of purification and growth in maturity, a journey of hope. Indeed, to accept the “other” who suffers, means that I take up his suffering in such a way that it becomes mine also. Because it has now become a shared suffering, though, in which another person is present, this suffering is penetrated by the light of love. The Latin word con-solatio, “consolation”, expresses this beautifully. It suggests being with the other in his solitude, so that it ceases to be solitude. Furthermore, the capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity, because if my own well-being and safety are ultimately more important than truth and justice, then the power of the stronger prevails, then violence and untruth reign supreme. Truth and justice must stand above my comfort and physical well-being, or else my life itself becomes a lie. In the end, even the “yes” to love is a source of suffering, because love always requires expropriations of my “I”, in which I allow myself to be pruned and wounded. Love simply cannot exist without this painful renunciation of myself, for otherwise it becomes pure selfishness and thereby ceases to be love.

[Spe salvi]

1. The "miracles and signs" that Jesus performed to confirm his messianic mission and the coming of the kingdom of God are ordered and closely linked to the call to faith. This call in relation to the miracle has two forms: faith precedes the miracle, indeed it is a condition for it to take place; faith constitutes an effect of the miracle, because it is provoked by it in the souls of those who received it, or witnessed it.

It is well known that faith is man's response to the word of divine revelation. The miracle occurs in organic connection with this revealing word of God. It is a 'sign' of his presence and working, a sign, one might say, that is particularly intense. All this sufficiently explains the special link that exists between the "miracle-signs" of Christ and faith: a link so clearly delineated in the Gospels.

2. There is in fact a long series of texts in the Gospels in which the call to faith appears as an indispensable and systematic coefficient of Christ's miracles.

At the beginning of this series are the pages concerning the Mother of Christ in her behaviour at Cana of Galilee, and before that - and above all - at the moment of the annunciation. One could say that it is precisely here that one finds the high point of her adherence to the faith, which will find its confirmation in the words of Elizabeth during the visitation: 'And blessed is she who believed in the fulfilment of the words of the Lord' (Lk 1:45). Yes, Mary believed like no other, being convinced that "nothing is impossible to God" (cf. Lk 1:37).

And at Cana of Galilee her faith anticipated, in a certain sense, the hour of Christ's revelation. Through his intercession, that first miracle-sign took place, thanks to which Jesus' disciples "believed in him" (Jn 2:11). If the Second Vatican Council teaches that Mary constantly precedes the people of God on the paths of faith (cf. Lumen Gentium, 58.63; Ioannis Pauli PP. II, Redemptoris Mater, 5-6), we can say that the first foundation of this assertion is already found in the Gospel, which reports "miracle-signs" in Mary and for Mary in relation to the call to faith.

3. This call is repeated many times . . To the leader of the synagogue, Jairus, who came to ask for his daughter's return to life, Jesus says: "Do not be afraid, only continue to have faith!" (and he says "do not be afraid" because some advised Jairus against turning to Jesus) (Mk 5:36).

When the father of the epileptic asks for the healing of his son, saying: "But if you can anything . . . help us", Jesus replies: "If you can! Everything is possible for those who believe". Then we have the beautiful act of faith in Christ of this tried man: "I believe, help me in my unbelief!" (cf. Mk 9:22-24).

Finally, we recall Jesus' well-known conversation with Martha before the resurrection of Lazarus: "I am the resurrection and the life . . . Do you believe this? . . Yes, O Lord, I believe . . ." (cf. Jn 11:25-27).

4. The same link between the "miracle-sign" and faith is confirmed by other negative facts. Let us recall some of them. In Mark's Gospel we read that Jesus in Nazareth "could perform no miracle, but only laid hands on a few sick people and healed them. And he marvelled at their unbelief" (Mk 6:5-6).

We know the gentle rebuke Jesus once addressed to Peter: "Man of little faith, why did you doubt?". This happened when Peter, who at first went boldly on the waves towards Jesus, then by the violence of the wind became afraid and began to sink" (cf. Mt 14:29-31).

5. Jesus emphasises more than once that the miracle he performed is linked to faith. "Your faith has healed you", he says to the woman who had been suffering from haemorrhaging for twelve years and who, when she came up behind him, touched the hem of his cloak and was healed (cf. Mt 9:20-22; Lk 8:48; Mk 5:34).

Similar words Jesus pronounced while healing blind Bartimaeus, who at the exit from Jericho insistently asked for his help, crying out: "Son of David, Jesus, have mercy on me!" (cf. Mk 10, 46-52). According to Mark: "Go, your faith has saved you", Jesus answers him. And Luke specifies the answer: "Have sight again! Your faith has saved you" (Lk 18:42).

He makes an identical statement to the Samaritan healed of leprosy (Lk 17:19). While to two other blind men pleading to regain their sight, Jesus asks: "Do you believe that I can do this?" "Yes, O Lord!" . "Let it be done to you according to your faith" (Mt 9:28-29).

6. Particularly touching is the episode of the Canaanite woman, who did not cease to ask Jesus' help for her daughter "cruelly tormented by a demon". When the Canaanite woman prostrated herself before Jesus to ask him for help, he replied: 'It is not good to take the bread of the children to throw it to the little dogs' (this was a reminder of the ethnic diversity between Israelites and Canaanites, which Jesus, son of David, could not ignore in his practical behaviour, but to which he alluded in a methodological function to provoke faith). And here the woman intuitively comes to an unusual act of faith and humility. She says: 'It is true, Lord . . . but even little dogs eat the crumbs that fall from their masters' table'. Faced with such a humble, gracious and confident word, Jesus replies: 'Woman, truly great is your faith! May it be done to you as you wish" (cf. Mt 15:21-28).

It is an event difficult to forget, especially when one thinks of the countless "Canaanites" of every time, country, colour and social condition, who reach out their hand to ask for understanding and help in their needs!

7. Note how in the Gospel narrative it is continually emphasised that Jesus, when he "sees faith", performs the miracle. This is clearly stated in the case of the paralytic lowered to his feet through the opening in the roof (cf. Mk 2:5; Mt 9:2; Lk 5:20). But the observation can be made in many other cases recorded by the evangelists. The factor of faith is indispensable; but as soon as it occurs, the heart of Jesus is outstretched to fulfil the requests of the needy who turn to him for help with his divine power.

8. Once again we see that, as we said at the beginning, the miracle is a "sign" of God's power and love that saves man in Christ. But because of this, it is at the same time a call to man to faith. It must lead both the one who is miraculously saved and the witnesses of the miracle to believe.

This applies to the apostles themselves, right from the first "sign" given by Jesus in Cana of Galilee: it was then that they "believed in him" (John 2: 11). Then, when the miraculous multiplication of the loaves took place near Capernaum, with which the heralding of the Eucharist is connected, the evangelist notes that "from then on, many of his disciples turned back and no longer went with him", not being able to accept a language that seemed too "harsh" to them. Jesus then asked the Twelve: "Perhaps you also want to leave?". Peter answered, "Lord, to whom shall we go? You have words to eternal life, we have believed and known that you are the Holy One of God" (cf. Jn 6:66-69). The principle of faith is thus fundamental in the relationship with Christ, both as a condition for obtaining the miracle and as the purpose for which it is performed. This is made very clear at the end of John's Gospel, where we read: "Many other signs did Jesus do in the presence of his disciples, but they were not written in this book. These have been written, so that you may believe that Jesus is the Christ, the Son of God, and so that, believing, you may have life in his name" (John 20: 30-31).

[Pope John Paul II, General Audience 16 December 1987]

We are the 'dream of God' who, as a true lover, wants to 'change our lives'. Out of love indeed. He only asks us to have the faith to let him do it. And so "we can only weep with joy" before a God who "re-creates" us, said Pope Francis in the Mass celebrated on Monday 16 March, in the chapel of the Casa Santa Marta.

In the first reading, taken from Isaiah (65:17-21), "the Lord tells us that he creates new heavens and new earths, that is, he 're-creates' things," Francis pointed out, also recalling that "several times we have spoken of these 'two creations' of God: the first, the one that was made in six days, and the second, when the Lord 'remakes' the world, ruined by sin, in Jesus Christ." And, he pointed out, "we have said many times that this second is more wonderful than the first". In fact, the Pope explained, 'the first is already a marvellous creation; but the second, in Christ, is even more marvellous'.

In his meditation, however, Francis chose to dwell "on another aspect", starting precisely from the passage from Isaiah in which, he explained, "the Lord speaks of what he will make: a new heaven, a new earth". And "we find that the Lord has such enthusiasm: he speaks of joy and says one word: 'I will enjoy my people'". In essence, 'the Lord thinks about what he is going to do, he thinks that he, himself, will be in joy with his people'. So 'it is as if it were a "dream" of the Lord, as if the Lord "dreamed" of us: how good it will be when we will all be together, when we will be there or when that person, that other person will walk...'.

Further clarifying his reasoning, Francis resorted to "a metaphor that can make us understand: it is as if a girl with her fiancé or a boy with his fiancée thought: when we will be together, when we will get married...". Here, indeed, is 'the "dream" of God: God thinks of each of us, he loves us, he dreams of us, he dreams of the joy he will enjoy with us'. And it is precisely 'for this that the Lord wants to "re-create" us, to "re-create" our heart to make joy triumph'.

All this led the Pope to suggest some questions: "Have you ever thought: does the Lord dream of me? Does he think of me? Am I in the mind, in the heart of the Lord? Is the Lord able to change my life?". Isaiah, Francis added, also tells us that the Lord "makes many plans: we will build houses, we will plant vineyards, we will eat together: all those plans typical of a lover".

Moreover, "the Lord shows himself in love with his people" going so far as to say: "But I have not chosen you because you are the strongest, greatest, most powerful; but I have chosen you because you are the least of all". More, "one could say: the most miserable of all. But I have chosen you in this way, and this is love'.

"From there," said the Pope, "this continuous desire of the Lord, this desire of his to change our lives. And we can say, if we listen to this invitation from the Lord: 'You have changed my lament into a dance'", that is, the words "that we prayed" in Psalm 29. "I will exalt you, Lord, because you have lifted me up", the psalm goes on to say, thus recognising that the Lord "is capable of changing us, out of love: he is in love with us".

"I believe there is no theologian who can explain this: it cannot be explained," Francis remarked. Because 'on this one can only reflect, feel and weep with joy: the Lord can change us'. At this point the question arises: what should I do? The answer is clear: 'Believe, believe that the Lord can change me, that he can'. Exactly what the king's official who had a sick son in Capernaum did, as John recounts in his Gospel (4:43-54). That man, we read, asked Jesus "to come down and heal his son, because he was about to die". And Jesus answered him: "Go, your son lives!". So that father 'believed the word that Jesus had told him and set out: he believed, he believed that Jesus had the power to heal his child. And he was right'.

"Faith," Francis explained, "is making space for this love of God; it is making space for the power, the power of God, the power of one who loves me, who is in love with me and who desires joy with me. This is faith. This is believing: it is making room for the Lord to come and change me".

The Pope concluded with a significant note: "It is curious: this was the second miracle that Jesus performed. And he did it in the same place where he did the first one, at Cana of Galilee". Indeed, in today's Gospel passage we read: "He went therefore again to Cana of Galilee, where he had changed water into wine". Again "at Cana of Galilee he also changed the death of this child into life". Truly, Francis said, 'the Lord can change us, he wants to change us, he loves to change us. And this, out of love'. To us, he concluded, "he asks only for our faith: that is, to give space to his love so that he can act and make a change of life in us".

[Pope Francis, S. Marta homily, in L'Osservatore Romano 16-17/03/2015]

(Lk 15:1-3.11-32)

Love is a Feast, not an exchange of favors. So we aren’t marked for life, because the Father knows that our paradoxical escapes are dictated by a need (or legitimate fixation): to breathe.

And we must be proud of ourselves.

Inside our “Home” there is no freedom, because older brothers are sometimes unbearable.

They impose performance, they understand everything, and check for any comma; they imagine that everyone should receive a salary according to merit, rhythm, ability, effort, overtime hours, and «Yessir».

Grim about everything, they whine only because they imagine that one has to ask permission from authority even to rejoice in life and make noise for free. Their “duty and obey” kills Tenderness.

The Father, on the other hand, prevents us from feeling degraded, so He does not want to listen to the list of transgressions that the "pure" doesn’t know but imagines and foolishly spells out, because he represses them inside and in secret cultivates [identifying them with pleasure!].

He does not want us to make the mistake that ruins the whole of life and not just a few stretches of the path: to feel like wage earners. Thus He educates to let good prevail over evil, without demeaning anyone.

Everywhere we find a master who exploits. And even if we only return Home out of calculation, God prevents us from getting down on our knees.

We recite the Lord's Prayer standing: with Him we are always valiant face to face, and He likes «symphonies and choirs».

Tao Tê Ching (x) says: «Preserve the One by abiding in the two souls: are you capable of not making them separate?».

Contradiction inhabits each of us and the merciful Father doesn’t call anyone to wear inner or outer straitjackets according to perfection.

He doesn’t intend to absorb the life even of our subtleties and nuances, nor to reduce the coexistence of faces.

He knows that the evolution of each is combined with a varied experiential language, capable at its time of combining ancient wealth, personal inclinations, even momentary ones, and unexpected novelties.

If we deny the soul’s universe and the multitude of its antinomies, idioms, and co-present characters - like the two sons both contradictory but ultimately complementary - we would never have all the prospects for a growth in life and for the evolution in expressive strength of the Faith.

In the Artwork of the Spirit, Richness’ Opportunities for all, and... no one humiliated.

Everyone now free. How wonderful, such a monstrance! A living Body of Christ that smells of Sharing!

This is the beautiful and royal awareness that smoothes out and makes the content of the Announcement credible (vv.1-2).

Henceforth, the distinction ‘believers and non-believers’ will be much deeper than between the pure and the impure: a whole different caliber - and the beginning of a life as saved people.

Christ also calls, welcomes and redeems the discombobulated son and the precise one (in us), i.e. the more rubricistic - or worn-out - side of our personality.

Even our unbearable or rightly hated character (the rigid one and the distracted one).

He will even make them flourish: they will become indispensable and winning aspects of the future testimony.

Tao Tê Ching [xlv] says: «Great straightness is like sinuosity, great skill is like ineptitude, great eloquence is like stammering».

To internalize and live the message:

When do I take myself hypocritical and close-hearted? When do I realize instead of being the protagonist of what the Father shares?

[4th Sunday in Lent (year C), March 30, 2025]

Lk 15:1-3.11-32 (15:1-32)

Value of imperfect uniqueness

A God in search of the lost and unequal, to expand our life

(Lk 15:1-10)

Why does Jesus speak of Joy in reference to the one sheep?

Says the Tao Tê Ching (x): "Preserve the One by dwelling in the two souls: are you able to keep them apart?"

Even in the spiritual journey, Jesus is careful not to propose a dictated or planned universalism, as if his were an ideal model, "for the purpose of homogenisation" (Brothers All No.100).

The type of Communion that the Lord proposes to us does not aim at "a one-dimensional uniformity that seeks to eliminate all differences and traditions in a superficial search for unity".

Because "the future is not 'monochromatic' but if we have the courage, it is possible to look at it in the variety and diversity of the contributions that each one can make. How much our human family needs to learn to live together in harmony and peace without us all being equal!" (from an Address to Young People in Tokyo, November 2019).

Although the piety and hope of the representatives of official religiosity was founded on a structure of human, ethnic, cultural securities and a vision of the Mystery consolidated by a great tradition, Jesus crumbles all predictability.

In the Son, God is revealed no longer as exclusive property, but as the Power of Love that forgives the marginalised and lost: saving and creating, liberating. And through the disciples, he unfolds his Face that recovers, breaks down the usual barriers, calls out to miserable multitudes.

It seems an impossible utopia to realise in concrete terms (today of the health and global crisis), but it is the sense of the handover to the Church, called to become an incessant prod of the Infinite and ferment of an alternative world, for integral human development:

"Let us dream as one humanity, as wayfarers made of the same human flesh, as children of this same earth that is home to us all, each with the richness of his faith or convictions, each with his own voice, all brothers!" (FT no.8).

Through an absurd question (phrased rhetorically) Jesus wants to awaken the conscience of the 'righteous': there is a counterpart of us that supposes of itself, very dangerous, because it leads to exclusion, to abandonment.

Instead, inexhaustible Love seeks. And it finds the imperfect and restless.

The swamp of stagnant energy that is generated by accentuating boundaries does not make anyone grow: it locks in the usual positions and leaves everyone to make do or lose themselves. Out of self-interested disinterest - that impoverishes everyone.

This made the creative virtues fall into despair.

And it plunged those who were outside the circle of the elect - anterior ones who had nothing superior. In fact, Luke portrays them as utterly incapable of beaming with human joy at the progress of others.

Calculating, acting and conforming - the leaders (fundamentalist or sophisticated) are ignorant of reality, and use religion as a weapon.

Instead, God is at the antipodes of the fake sterilised - or disembodied thinking - and looking for the one who wanders shakily, easily becomes disoriented, loses his way. 

Sinful yet true, therefore more disposed to genuine Love. This is why the Father is searching for the insufficient.

The person who is so limpid and spontaneous - even if weak - hides his best part and vocational richness precisely behind his apparently detestable sides. Perhaps that he himself does not appreciate.

This is the principle of Redemption that astounds and makes interesting our often distracted paths, conducted by trial and error - in Faith, however, generating self-esteem, credit, fullness and joy.

The commitment of the purifier and the impetus of the reformer are 'trades' that seemingly oppose each other, but are easy... and typical of those who think that the things to be challenged and changed are always outside themselves.

For example, in mechanisms, in general rules, in the legal framework, in worldviews, in formal (or histrionic) aspects instead of the craft of the concrete particular good; and so on.

They seem to be excuses not to look inside oneself and get involved, not to meet one's deepest states in all aspects and not only in the guidelines. And to recover or cheer up individuals who are concretely lost, sad, in all dark and difficult sides.

But God is at the antipodes of sterilised mannerists or fake idealists, and in search of the insufficient: he who wanders and loses his way. Sinful yet true, therefore more disposed to genuine Love.

The transparent and spontaneous person - even if weak - hides his best part and vocational richness precisely behind the apparently detestable aspects (perhaps which he himself does not appreciate).

So let us ask for solutions to the mysterious, unpredictable interpersonal energies that come into play; from within things.Without interfering with or opposing ideas of the past or future that we do not see. Rather by possessing its soul, its spontaneous drug.

This is the principle of Salvation that astounds and makes interesting our paths [often distracted, led by trial and error] - ultimately generating self-esteem, credit and joy.

The idea that the Most High is a notary or prince of a forum, and makes a clear distinction between righteous and transgressors, is caricature.

After all, a life of the saved is not one's own making, nor is it exclusive possession or private ownership - which turns into duplicity.

It is not the squeamish attitude, nor the cerebral attitude, that unites one to Him. The Father does not blandish suppliant friendships, nor does He have outside interests.

He rejoices with everyone, and it is need that draws Him to us. So let us not be afraid to let Him find us and bring us back (v.5)... to His house, which is our house.

If there is a loss, there will be a finding, and this is no loss to anyone - except to the envious enemies of freedom (v.2).

For the LORD is not pleased with marginalisation, nor does he intend to extinguish the smoking lamp.

Jesus does not come to point the finger at the bad times, but to make up for them, by leveraging intimate involvement. Invincible force of faithfulness.

This is the style of a Church with a Sacred Heart, lovable, elevated and blessed.

[What attracts one to participate and express oneself is to feel understood, restored to full dignity - not condemned].

Carlo Carretto said: 'It is by feeling loved, not criticised, that man begins his journey of transformation'.

As the encyclical Fratelli Tutti emphasises again:

Jesus - our Engine and Motive - "had an open heart, which made the dramas of others its own" (n.84).

And he adds as an example of our great Tradition:

"People can develop certain attitudes which they present as moral values: fortitude, sobriety, industriousness and other virtues. But in order to properly direct the acts [...] we must also consider to what extent they realise a dynamism of openness and union [...] Otherwise we will only have appearances'.

"St Bonaventure explained that the other virtues, without charity, strictly speaking do not fulfil the commandments as God intends them" (n.91).

In sects or one-sidedly inspired groups, human and spiritual riches are deposited in a secluded place, so they grow old and debased.

In the assemblies of the children, on the other hand, they are shared: they grow and communicate; by multiplying, they green up, for universal benefit.

To internalise and live the message:

What attracts you to the Church? In comparisons with the top of the class, do you feel judged or adequate?

Do you feel the Love that saves, even if you remain uncertain?

Mutual pride, no discouragement

(Lk 15:11-32)

I had never understood what God's Mercy had to do with my dignity: how come the pose of the sons [who sooner or later return] had to be the one depicted by Rembrandt - one standing, the other kneeling?

If the young man runs away because the atmosphere set up by the pretensions of the elder brothers is unbearable, should he also shave his head and stand in penance - hoping at best to be an object of compassion?

No, otherwise the master of the house would not have clothed his runaway son with cassock and ring, i.e. appointed him - foolishly - as the new head of administration of the house. As if everything were regular.

In the Year of the Father, I admired the chromatic artistry of the work now in the Hermitage, but the composition and sense of the figures did not sit well with me.

Worn feet, unserviceable footwear, I could even understand them. But not the stance of a bumbling man in search of an absurd and forced empathy.

The suit torn in several places, without a dignified belt - perhaps sold out of necessity - and replaced by a miserable scullion's lanyard, all right.

But the small sword hanging from his right hip seemed to me to illustrate that despite his disgrace and shaved slave head, the young man had not lost his cynical opportunism.

In my spiritual grammar at the time, however, the bald head already alluded to the idea of the unborn child.

In the seminary I realised that beyond events, we are unceasingly generated as fresh and clean creatures; never humiliated.

The emphasis of this Gospel in the penitential liturgies tinged with ambiguity for me: the protagonist is the yielding Father, not the lopsided actions of the son who runs away and comes back out of calculation (and will run away again).

Tapered, strong hands: only His are so complete.

In Liturgy classes I had also learnt the meaning of 'red': royalty capable of rewinding the lost; colour in unison with the tenderness of flesh and its living generosity.

And it is all carnal in its stooping down to straddle [falling on the neck: thus the Greek text] the rediscovered and reborn.It is not a notary's gesture that finds, but one that shortens the distance and removes the dishonour of the rifts, unbridgeable by Perfection.

It justifies: it creates the just where there is no justice.

The opposite of the eldest son, upright and certain of his give and take; not solicitous to lift anyone up, let alone the weak.

He has a gaze that only sees the wretched on the outside, does not grasp the scene from within.

The elder brother remains rigid and indignant: no symphonies and choruses, but only realises his efficient service.

And he even whines, because in everything he imagines he has to ask permission, even to be able to party (v.29): the infantilism of the obedient... formalist and calibrated.

To the official icon of the Year of the Father I preferred the focus of Andrea Palma's painting at the Galleria Borghese - albeit less aesthetically creative and fascinating.

I understood further by delving into the text. And I became aware of the biblical meaning of a suppressed commandment [but a point of strength and distinction in the approach to God, a specificity of evangelical spirituality]: "Thou shalt not make thyself an image" (Ex 20:3-4ff; Deut 5:8ff).

The ancient precept supposes that representations detract from the Logos and the You-for-you, depersonalising the relationship with the Father: they perhaps deviate and confuse it.

It is precisely the most attractive features, descriptive or decorative, that are sometimes able to dampen the disruptive force of the missionary Word, with its raw and biting tone, not at all intimist.

[In sacred art, especially Latin figurative art has pretensions that dwarf the impulse of the Text, not infrequently normalised according to 'cultural' and moral clichés].

The son does not return because he is intimately repentant, but out of opportunism and sheer hunger - and prepares a speech that might convince the parent. Indeed, it has moved many generations.

The Father prevents him from finishing the ready-made sentence (vv.18-19), precisely at the point where the son intended to express himself as a servant put to wages (vv.21-22). This is the whole game.

Thanks to his radical experience in the journey of faith, Andrea Palma, the lesser-rated but religious artist of the friars of St. Dominic, sensed what all traditional iconography - captured by clichés - had never grasped.

The Recall of the famous parable is not for the irritated, uninhibited and spendthrift young man, then repentant in pretense - but for the 'first-born' (vv.2-3) who still kidnap the Gratis.

The Father had shown respect for conscience and even yielded, but with a firm gesture he does not allow them to kneel.

He decisively prevents us from making the only mistake he really cares to avoid, because we would ruin not only the moral character of one section of existence, but the whole life of our neighbour as well - by becoming ridiculous, disassociated and hostile like the 'greater ones'.

In the sight of God we are equal, not beneath. He does not humiliate, he does not discredit, he does not demand that we bow down before Him or some guru who imposes external artifices.

It was good to know that - despite the sullen looks of the major gendarmes - I too would always fall on my feet.

Merciful Father and prodigal son: the pride will be mutual.

No disheartened

Love is a Feast, not an exchange of favours.

So we are not marked for life, for He knows that our paradoxical escapes are dictated by a need (or legitimate fixation): to breathe.

And we must be proud of ourselves.

Inside the house there is no freedom, because the 'big brothers' are sometimes unbearable.

They impose performance, they understand everything, they control every comma; they imagine that everyone should be paid according to merit, pace, ability, effort, overtime hours, (manners and) sirs.

Arcane about everything, they whine only because they imagine that one must ask permission from authority even to rejoice in life and make noise for free.

Their 'must and obey' kills Tenderness.

The Father, on the other hand, prevents us from feeling degraded, so he does not want to hear the list of transgressions that the 'pure' one does not know but imagines and foolishly punctuates, because he represses them within and secretly cultivates them [identifying them with pleasure!]

He does not want us to make the mistake that ruins the whole of life and not just a few stretches of the path: to feel salaried.

In this way, he educates us to let good prevail over evil, without demeaning anyone.

Everywhere we find a master who exploits. And even if we only return home out of calculation, God prevents us from getting down on our knees.

We recite the Lord's Prayer standing: with Him we are always valiant face to face, and He likes "symphonies and choirs".

For an interiorisation of discernment

Although the Father is not understood by any of His intimates, He stands out by remaining yielding without any demeanour.Not because he is good-natured and decent, but wise: the life of both sons would not be advanced by exasperating their fulcrums, denying forces, poles, sides of the soul, but by integrating these powers and taking them as a supplement. By recognising and coalescing them.

The famous parable is unsuccessful due to the fact that the certain conclusion of the plot does not and must not exist.

The two of them [who are each of us, at the same time, in our innermost selves] will continue the usual indecent story, that is, being in and out of the house.

All this in a brazen manner. But then they will know the many slopes of themselves - even in opposition.

This is perhaps the most relevant aspect: based on the different motions of the soul and happenings, everyone is called to his or her own (unpredictable) synthesis.

It can vary not only in situation, but also with respect to different ages, in the spirit.

Gradually the solution makes its way, but it does not emerge in the regularity of decent events - from alienated women and men.

Elder and younger son are co-present aspects in each.

It is a paradoxical condition, but one that makes it possible to be richer: e.g. not always neurotic, narrow-minded, stressful and busy like the eldest son; not only wild, epidermic and impulsive like the youngest.

Change and variegated calibre are resources that trigger both pauses and leaps forward, and the Father knows this.

God wants us complete: capable of imagining and thinking, but also solid.

Whereas a master father would place us where he needs us and it would be enough for him if we were servile servants of the boss.

So we would be good and placed where he puts us for his needs. 

Civil servants... without that ductile cooperation that opens up varied experience and a correlative added value - able to elaborate and to be.

Thus and in the Exodus of each character.

Evolving the polyhedron of personality, and growing in freedom; towards an ever more convinced alliance and integration, and its fulfilment in Love.

In stagnating situations, the drive of unconditional understanding and friendship that makes the weak strong act as an unsurpassable therapy - an incentive to continue the journey.

In Journey, they are relationships that accept and welcome, accommodate and bless contrasts (in the case of the two, reliability and fantasy, for example).

By letting the conflicting slopes surface, all dispositions and talents... both better self-knowledge and external relationships, become territories of new expression.

Expansion of life, by innate plastic energies, which make the soul rich and confirm [or challenge and denounce, in the case of conformism] personal inclinations.

Spiritual guides linked to customary and commonplace religiosity tend to make us deny contradictions. But this cuts the person back, saps his strength and impoverishes the even intimate situation, annihilating his normal drives.

And it inoculates the idea that God himself is a reductionist totem, not the Source, the exuberance of life and the platform of Being that we experience in particular essences.

Not infrequently, self-righteous religiosity reduces life in the Spirit to trifles, muddling us in puddles.

Conversely, communion with the Father enjoys perceiving the power of full Wholeness, which makes day and night meet.

The soul only feels fit if the magma of conflicting powers that it perceives and grasps are recognised, blessed.

The many nuances allow us to measure ourselves against different unities, and to be aware of opposing sides - from which intermediate sides will germinate.

Neglecting to welcome them is fruitless: we could not deal unconditionally with the facets of reality and the multitude of characters we carry within.

They are forces that come to our aid, recuperate, complement, according to events or personal sensitivity.

If we remain enclosed in an idol, in a chiselled idea, in a task, in a role, in manners, in even hyperactive and respectable, or faux-transgressive, mannerisms, to be recited, we would lose the opportunity and the capacity to recreate ourselves, the Church, the world.

Evangelisation itself must be able to take on unforeseen variations; so must missionary activity, which often goes hand in hand with an enterprising soul, full of discrepancies that open up the search for dialogue and the risk of empathy; going beyond the so-called 'charisma'.

Contradiction dwells in each of us and the merciful Father does not call anyone to put on inner or outer straitjackets.

He does not intend to absorb the life of our subtleties and nuances, nor does he intend to reduce the co-presence of faces.

He knows that each person's evolution is matched by a varied experiential language; capable in its time of combining ancient richness, even momentary personal inclinations, and unexpected novelties.If we deny the manifold universe of the soul and the multitude of its antinomies, idioms and co-present characters - like the two sons who are both contradictory but ultimately complementary - we would never have all the perspectives available for a growth of the life-wave and for evolution in the expressive force of Faith.

Says the Tao Tê Ching (xix): 'There is more to be observed: show yourself simple and keep yourself raw'.

In the Work of the Spirit, Occasions of Wealth for all, and... no one disheartened.

All now free. How wonderful, such a monstrance! A living Body of Christ that smells of Sharing!

This is the beautiful and regal awareness that levelled and made credible every content of the Proclamation (vv.1-2).

Henceforth, the distinction between believers or non-believers will be much deeper than between pure and impure, performers or not.

A whole other carat - and principle of a saved existence.

Christ also calls, welcomes and redeems the unhinged son and the precise one (in us) that is the more rubricistic - or worn-out - side of our personality.

Even our unbearable or rightly hated character (the rigid one and the distracted one).

It will even make them flourish: they will become indispensable and winning aspects of future testimony.

Says the Tao Tê Ching [XLV]: 'Great uprightness is like sinuousness, great skill is like ineptitude, great eloquence is like stammering'.

Merciful Father and prodigal son: the Fierceness will be mutual.

To internalise and live the message:

When do I find myself hypocritical and narrow-hearted? When do I realise instead that I am the protagonist of what the Father shares?