2. Jesus says: "The kingdom of heaven is like a king who made a wedding feast for his son" (Matthew 22: 2). The parable of the wedding feast presents the Kingdom of God as a royal - and therefore sovereign - initiative of God himself. It also includes the theme of love, and precisely of spousal love: the son for whom the father prepares the wedding feast is the bridegroom.

Although the bride is not called by name in this parable, the circumstances indicate her presence, and make it clear who she is. This will appear clearly in other New Testament texts, which identify the Church with the Bride (Jn 3:29; Rev 21:9; 2 Cor 11:2; Eph 5:23-27.29).

3. On the other hand, the parable clearly contains the indication of the Bridegroom, who is Christ, who implements the Father's new Covenant with humanity. This is a covenant of love, and the Kingdom of God itself appears as a communion (community of love), which the Son implements by the Father's will. The 'banquet' is the expression of this communion. In the context of the economy of salvation described by the Gospel, it is not difficult to see in this nuptial banquet a reference to the Eucharist: the sacrament of the new and eternal Covenant, the sacrament of Christ's nuptial wedding with humanity in the Church.

4. Although the Church as Bride is not mentioned in the parable, other elements are found in the context of the parable that recall what the Gospel tells us about the Church as the Kingdom of God. Thus the universality of the divine invitation: "The King says to his servants, 'Everyone you find, call them to the wedding'" (Matthew 22:9).

Among the guests at the wedding banquet of the Son, those chosen first are missing: those who were to be guests according to the tradition of the old Covenant. These refuse to go to the banquet of the new Covenant, citing various pretexts. Then Jesus makes the King, the master of the house, say: "Many are called, but few chosen" (Mt 22:14). Instead, the invitation is extended to many others, who crowd the banquet hall. The detail brings to mind that other cautionary word that Jesus had spoken: "Now I tell you that many will come from the east and the west and will sit at table with Abraham, Isaac and Jacob in the kingdom of heaven, while the children of the kingdom will be cast out" (Mt 8:11-12). Here we can clearly see how the invitation becomes universal: God intends to make the new Covenant in his Son no longer with the chosen people alone, but with the whole of humanity.

5. The sequel to the parable indicates that definitive participation in the wedding banquet is linked to certain essential conditions. It is not enough to have entered the Church to be sure of eternal salvation: "Friend, how could you enter here without a wedding garment?" (Matthew 22:12), the King asks one of the guests. The parable, which at this point seems to move from the problem of the historical rejection of the election by the people of Israel to the individual behaviour of whoever is called and the judgement that will be pronounced on him, does not specify the meaning of that 'garment'. But it can be said that the explanation is to be found in the whole of Christ's teaching. The Gospel, particularly the Sermon on the Mount, speaks of the commandment of love, which is the principle of divine life and perfection after the pattern of the Father: 'Be . . . perfect as your heavenly Father is perfect' (Mt 5:48). This is that 'new commandment', which, as Jesus teaches, consists in this: 'As I have loved you, so love one another' (Jn 13:34). It thus seems to be concluded that the "wedding garment", as a condition for attending the banquet, is precisely this love.

This is confirmed by another great parable, concerning the final judgement, and therefore of an eschatological nature. Only those who implement the commandment of love in works of spiritual and corporal mercy towards their neighbour can take part in the banquet of the Kingdom of God: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Mt 25:34).

[Pope John Paul II, General Audience 18 September 1991]

With the narrative of the Parable of the Wedding Banquet, in today’s Gospel passage (cf. Mt 22:1-14), Jesus outlines the plan that God envisaged for humanity. The king who “who gave a marriage feast for his son” (v. 2) is the image of the Father who prepared for the entire human family a wonderful celebration of love and communion around his only begotten Son. Twice the king sends his servants to call the invited guests, but they refuse; they do not want to go to the feast because they have other things to think about: fields and business. We often also put our interests and material things ahead of the Lord who calls us — and he calls us to a feast. But the king in the parable does not want the hall to remain empty, because he wants to offer the treasures of his kingdom. So he tells his servants: “Go therefore to the thoroughfares, and invite to the marriage feast as many as you find” (v. 9). This is how God reacts: when he is rejected, rather than giving up, he starts over and asks that all those found at the thoroughfares be called, excluding no one. No one is excluded from the house of God.

The original term that Matthew the Evangelist uses refers to the limits of the roads, or those points at which the city streets end and the paths begin that lead to the area of the countryside, outside the residential area, where life is precarious. It is to this humanity of the thoroughfares that the king in the parable sends his servants, in the certainty of finding people willing to sit at the table. Thus the banquet hall is filled with the “excluded”, those who are “outside”, those who never seemed worthy to partake in a feast, in a wedding banquet. In fact, the master, the king, tells the messengers: “Call everyone, both good and bad. Everyone!”. God even calls those who are bad. “No, I am bad; I have done many [bad things]...”. He calls you: “Come, come, come!”. And Jesus went to lunch with the publicans, who were public sinners; they were the bad ones. God is not afraid of our spirits wounded by many cruelties, because he loves us; he invites us. And the Church is called to reach the daily thoroughfares, that is, the geographic and existential peripheries of humanity, those places on the margins, those situations where the hopeless remnants of humanity camp out and live. It is a matter of not settling for comforts and the customary ways of evangelization and witnessing to charity, but rather of opening the doors of our hearts and our communities to everyone, because the Gospel is not reserved to a select few. Even those on the margins, even those who are rejected and scorned by society, are considered by God to be worthy of his love. He prepares his banquet for everyone: the just and sinners, good and bad, intelligent and uneducated.

Yesterday evening, I was able to make a phone call to an elderly Italian priest, a missionary in Brazil since youth, but always working with the excluded, with the poor. And he lives his old age in peace: he burned up his life with the poor. This is our Mother Church; this is God’s messenger who goes to the crossroads.

However, the Lord places one condition: to wear a wedding garment. Let us return to the parable. When the hall is full, the king arrives and greets the latest guests, but he sees one of them without a wedding garment, that kind of little cape that each guest received as a gift at the entrance. The people went as they were dressed, as they were able to dress; they were not wearing gala attire. But they were given a type of capelet, a gift, at the entrance. That man, having rejected the free gift, excluded himself: thus, the king could do nothing but throw him out. This man accepted the invitation but then decided that it meant nothing to him: he was a self-sufficient person; he had no desire to change or to allow the Lord to change him. The wedding garment — this capelet — symbolizes the mercy that God freely gives us, namely, grace. Without grace we cannot take a step forward in Christian life. Everything is grace. It is not enough to accept the invitation to follow the Lord; one must be open to a journey of conversion, which changes the heart. The garment of mercy, which God offers us unceasingly, is the free gift of his love; it is precisely grace. And it demands to be welcomed with astonishment and joy: “Thank you, Lord, for having given me this gift”.

May Mary Most Holy help us to imitate the servants in the Gospel parable by emerging from our frames of mind and from our narrow views, proclaiming to everyone that the Lord invites us to his banquet, in order to offer us his saving grace, to give us his gift.

[Pope Francis, Angelus 11 October 2020]

(Unique Coin and smart working: Love)

(Mt 20:1-16)

In the atrium of the Temple in Jerusalem, the climbing vine of the portal was a symbol of the gifts that people were called to present to God: mutual acceptance, understanding, sharing... for the happiness of all.

Obviously, entering at the beginning of the day (that is, of our existence) into this logic of love is better, than entering at the last hour.

Being in communion with God, being in his Vineyard and having had the grace not to lose even a moment of life without his Presence, is a «bearing the burden» or vice versa a pleasure?

Believers of the first hour feel deeply offended, because they identify the "advantage" with what they have always denied themselves.

They think the "enjoy life" in the same way as the pagans! The work is indeed... «endured» [v.12: notice the verb!].

Well, God has no wage workers: only sons; no subordinate. And none of us is negligible for "inefficiency".

That of the models is a blocking effect; tied to insignificant comparisons.

Not in deep synchrony with oneself [vv.6-7].

The Gospel of Mt originated from Syro-Palestinian communities, which were beginning to experience pagans and sinners flocking in large numbers and becoming a numerical majority.

The attitude of the outsiders who showed up at the gates of the communities was much freer than that of the embarrassed veterans.

The new mentality, dissolved from constraints, provoked jealousy among those who were accustomed to scrutinizing the lives of others - almost out of religious duty.

After all, that of beginners and ‘mestizos’ who wanted to start a way of love was but a reflection of the superabundant fluidity of the divine Gifts.

‘Gratis’: communicated without mistrust or exclusions; not on the basis of previous merits, but free of charge and by virtue of need alone.

Therefore, today’s passage remains a strong Call.

The importance of work induces the Master not to send his factor (!) whom he unfortunately knows he cannot fully trust.

He himself goes out repeatedly and does not want dirigistic interference, in personally calling the workers.

Because He’s the Unique who understands: it’s never too late!

Teaching is precisely for community leaders, who often do not take on the burden of bothering themselves from home in the continuous search for everyone, and adapting themselves to people and events.

The Father wants a Family (Vineyard) that presents to the world the sweet and sugary fruit of the Feast - the only really important thing, non-negotiable principle.

Thus, to the always morbids top of the class the Lord continues to do a very educational "spite".

From now on they must discover that He does not discriminate on the basis of external profitable percentages, nor other negative mental states.

He “pays” everyone unreservedly and with a unique single «currency»: his Person. No automatic pilot is enabled to disturb our breathing.

The soul counts, not the curriculum [CV] or performance.

[Wednesday 20th wk. in O.T.  August 20, 2025]

It's never too late (unique Coin and smart working: Love)

(Mt 20:1-16)

In the atrium of the temple in Jerusalem, the portal creeper was a symbol of the gifts that the people were called upon to present to God: mutual acceptance, understanding, sharing... for the happiness of all.

Obviously, entering at the beginning of the day (that is, of our existence) into this logic of love is better than entering at the last hour.

Instead: "Is your eye bad because I am good?" [v.19 Greek text].

But is being in communion with God, being in his Vineyard and having had the grace not to lose a single moment of life without his Presence a 'burden-bearing' or vice versa a pleasure?

But what a naive question... of course, the issues at stake are these and they are profound, but also others. So let us ask ourselves: in what we do, how much does external theatre count? So much?

The believers of the 'first hour' feel deeply offended, because underneath they identify 'pleasure' or 'advantage' with what they have always forcibly denied themselves. Perhaps out of a matter of social respectability, or out of a misunderstood sense of God; either way, artificially.

They think of 'enjoying life' in the same way as pagans! Work is indeed ... 'endured' [v.12: note the verb!].

Their unspoken sentiments are equally ungodly... but the first of the class remain more adept than others at exploiting the screen of long-certified membership to mask themselves behind the zeal of renunciations, works, sweats, procedures, prescriptions, performances, and better performances.

Well, God has no wage labourers: only children; no underlings. 

None of us are negligible for 'inefficiency' - based on the old idea of proven belonging: the inhuman pace, the production volumes, the effort, the performance... the extra overtime...

That of patterns is a blocking effect; linked to meaningless comparisons, stressful, rushed (and overworked) life - all under external influence.

Not in deep synchrony with oneself [vv.6-7: ""Why do you stand here all day idle?" They say to him, "Because no one has taken us for a day. He says to them, 'You also go into the Vineyard'"].

The Father is only interested in personal Happiness and the Joy of Love: the only tasty Fruit; not the heap of external works, not the great volume of the many and many 'fruits' - often unfortunately inedible.

It is the outcome of the new, inverted world.

We are all equally protagonists and leaders, even if to some 'internal' regulars our contribution appears fragmentary, inefficient - and assesses us as not very 'involved' (perhaps in 'customs'); not at all 'regular' - with a grim and presumptuous eye.

The recent experience of smart working during the health crisis has brought out the specific weight of the 'late-comers': people who are less tied to production, less extroverted and less able to lead, but perhaps more thoughtful and profound, more respectful of the preciousness of their own work; less outward-looking or exhibitionist, more collaborative.

The unfavourable has become favourable!

The Gospel of Mt originated from Syro-Palestinian communities, which were beginning to experience pagans and sinners flocking in large numbers and becoming a numerical majority.

All this, to the great scandal of both Pharisaic and Judeo-Christian circles - who were now showing themselves to be opponents of the newcomers.

In short, the veterans were beginning to behave as if they were returning 'Pharisees', bound to the works of the law and the old ethnic-cultural baggage.

This is how the Master treats them - because they stubbornly refused to listen to the tide of people once far away, who were now bringing new things. And [they, without much practice of pious works] opened up to the veterans a path of Exodus, of Liberation from the convictions of the fathers.

The attitude of the outsiders and "intermarriers" who presented themselves at the fraternities' doors was much freer and fiercer than that of the community elders, Judaizers.

Their unencumbered mentality began to provoke jealousy among those who - almost out of religious duty - were used to scrutinising the lives of others with suspicion.

After all, that of the beginners and 'half-breeds' who wanted to begin a journey of love was but a reflection of the superabundant fluidity of the divine Gifts.

'Free' communicated without mistrust or exclusion: not on the basis of previous merits, but freely and by virtue of need alone.

We can experience live today the identical dynamics of confrontation, between new blood relatives on the basis of Faith and the customary ones [more concerned with their fixed places and 'laboriously' won positions of supremacy].

But thanks to the Word (v.15b) we now recognise the latter: by their judgement and manners. Nor do they ever want to let go of a finished past, or their 'new' sophisticated world of fashionable brain hypotheses.When the 'good' God unmasks them, exposing their prejudice, they remain with the slanted, evil eye of false paternalism.

But it is a malicious gaze only for intimidation purposes - for envy and 'lese majesty', not to educate us.

Thus they delude themselves not to be understood and continue to sterilise or pilot, ridiculing Love [also to get us out of the way - to avoid the danger of being overshadowed] by ineptitude, and by the very normal unfolding of life.

Therefore, today's passage remains, after so many centuries, a powerful reminder.

The importance of the work induces the Master not to send his factor (!) whom he unfortunately knows he cannot fully trust.

He himself repeatedly goes out and does not want dirigiste interference in calling the workers personally.

He is the only one who understands: it is never too late!

The teaching is precisely for community leaders, who often do not take on the burden of constantly searching for everyone from home, and adapting themselves to people and events.

Instead, the Father wants a Family (Vineyard) that presents the world with the sweet, sugary fruit of the Feast - the only truly important, non-negotiable principle.

Thus, to the ever morbid top of the class, the Lord continues to do a very educational 'spite'.

Already in life, they must discover that He does not discriminate on the basis of external profitable percentages, or others' negative mental states.

He "pays" everyone without reservation and with a single "currency": His Person. No autopilot is enabled to disturb our breathing.

The soul counts, not the CV or performance.

To internalise and live the message:

In what do you find God's Will incomprehensible, or rather the commercial, gloomy and square mentality (covered with duties, sadness, fatigue and pain) of his investigators?

Dear Brothers and Sisters,

You may remember that when I addressed the crowd in St Peter's Square on the day of my election it came naturally to me to introduce myself as a labourer in the vineyard of the Lord. Well, in today's Gospel (cf. Mt 20: 1-16), Jesus recounted the very same parable of the owner of the vineyard who at different hours of the day hires labourers to work in it. And in the evening he gives them all the same wages, one denarius, provoking protests from those who began work early. That denarius clearly represents eternal life, a gift that God reserves for all. Indeed those who are considered the "last", if they accept, become the "first", whereas the "first" can risk becoming the "last". The first message of this parable is inherent in the very fact that the landowner does not tolerate, as it were, unemployment: he wants everyone to be employed in his vineyard. Actually, being called is already the first reward: to be able to work in the Lord's vineyard, to put oneself at his service, to collaborate in his work, is in itself a priceless recompense that repays every effort. Yet only those who love the Lord and his Kingdom understand this: those who instead work only for the pay will never realize the value of this inestimable treasure.

It is St Matthew who recounts this parable, an apostle and an evangelist, whose liturgical feast day we are celebrating on this very day. I like to emphasize that Matthew lived this experience in the first person (cf. Mt 9: 9). Indeed, before Jesus called him he worked as a tax collector and was therefore seen as a public sinner, excluded from "the Lord's vineyard". But everything changed when Jesus passed by his table, looked at him and said to him: "Follow me". Matthew rose and followed him. From a publican he immediately became a disciple of Christ. From being "last" he found himself "first", thanks to God's logic, which - for our good fortune! - is different from the logic of the world. "My thoughts are not your thoughts", the Lord says, speaking through the mouth of Isaiah, "neither are your ways my ways" (Is 55: 8). St Paul, for whom we are celebrating a special Jubilee Year, also experienced the joy of feeling called by the Lord to work in his vineyard. And what a lot of work he accomplished! Yet, as he himself confessed, it was God's grace which worked in him, that grace which from persecutor of the Church transformed him into an Apostle to the Gentiles, to the point of saying: "For to me to live is Christ, and to die is gain" However he immediately added: "If it is to be life in the flesh, that means fruitful labour for me. Yet which I shall choose I cannot tell" (Phil 1: 21-22). Paul clearly understood that working for the Lord is already a reward on this earth.

The Virgin Mary, whom I had the joy of venerating in Lourdes a week ago, is the perfect branch of the Lord's vine. In her germinated the blessed fruit of divine love: Jesus, our Saviour. May she help us to respond constantly and joyously to the Lord's call and to find our happiness in toiling for the Kingdom of Heaven.

[Pope Benedict, Angelus 21 September 2008]

6. Another parable makes us realise that it is never too late to enter the Church. God's invitation can be addressed to man up to the last moment of life. It is the well-known parable of the labourers in the vineyard: "The kingdom of heaven is like a householder who went out at dawn to hire labourers for his vineyard" (Mt 20:1). He went out again a few times at different times of the day, until the last hour. And to all was given a wage in which, beyond the limit of strict justice, the master wished to manifest all his generous love.

The moving episode, narrated by the evangelist Luke, about the 'good thief' crucified alongside Jesus on Golgotha comes to mind in this regard. To him, the invitation manifested itself as God's merciful initiative, as he was almost breathing: 'Jesus, remember me when you enter your kingdom'. He heard from the mouth of the Redeemer-Spouse, condemned to death on the cross: "Truly I say to you, today you will be with me in paradise" (Lk 23:42-43).

[Pope John Paul II, General Audience 18 September 1991]

Today’s passage from the Gospel (cf. Mt 20:1-16) recounts the parable of the labourers called to put in a day’s work by the owner of the vineyard. Through this narrative, Jesus shows us the surprising way God acts, represented by two of the owner’s attitudes: the call and the recompense.

First of all, the call. Five times the owner of the vineyard goes out and calls people to work for him: at six, at nine, at twelve, at three and at five in the afternoon. The image of this owner, who goes out numerous times to look for day labourers for his vineyard, is touching. That owner represents God who calls everyone and calls always, at any hour. Even today, God acts this way: he continues to call anyone, at whatever hour, to invite them to work in his Kingdom. This is God’s way, which, in our turn, we are called to receive and to imitate. He does not stay shut in within his world, but “goes out”: God always goes out, in search of us; he is not closed up — God goes out. He continually seeks out people, because he does not want anyone to be excluded from his loving plan.

Our communities are also called to go out to the various types of “boundaries” that there might be, to offer everyone the word of salvation that Jesus came to bring. It means being open to horizons in life that offer hope to those stationed on the existential peripheries, who have not yet experienced, or have lost, the strength and the light that comes with meeting Christ. The Church needs to be like God: always going out; and when the Church does not go out, she becomes sick with the many evils we have in the Church. And why are these illnesses in the Church? Because she does not go out. It is true that when someone goes out there is the danger of getting into an accident. But better a Church that gets into accidents because she goes out to proclaim the Gospel, than a Church that is sick because she stays in. God always goes out because he is a Father, because he loves. The Church must do the same: always go out.

The owner’s second attitude, representing God’s, is his way of compensating the workers. How does God pay? The owner agrees to “one denarius” (v. 2) with the first workers he hired in the morning. Instead, to those he hired later, he says: “Whatever is right I will give you” (v. 4). At the end of the day, the owner of the vineyard orders that everyone be given the same pay, that is, one denarius. Those who had worked since morning are outraged and complain against the owner, but he insists: he wants to give the maximum pay to everyone, even to those who arrived last (vv. 8-15). God always pays the maximum amount: he does not pay halfway. He pays everything. Here we understand that Jesus is not speaking about work and fair wages — that is another problem — but about the Kingdom of God and the goodness of the heavenly Father who goes out continually to invite, and he pays everyone the maximum amount.

In fact, God behaves like this: he does not look at the time and at the results, but at the availability; he looks at the generosity with which we put ourselves at his service. His way of acting is more than just, in the sense that it goes beyond justice and is manifested in Grace. Everything is Grace. Our salvation is Grace. Our holiness is Grace. In giving us Grace, he bestows on us more than what we merit. And so, those who reason using human logic, that is, the logic of the merits acquired through one’s own greatness, from being first, find themselves last. “But, I have worked a lot, I have done so much in the Church, I have helped a lot and they pay me the same as this person who arrived last…”. Let us remember who was the first canonized saint in the Church: the Good Thief. He “stole” Paradise at the last minute of his life: this is Grace. This is what God is like, even with us. Instead, those who seek thinking of their own merits fail; those who humbly entrust themselves to the Father’s mercy, rather than being last — like the Good Thief — find themselves first (cf. v. 16).

May Mary Most Holy help us to feel every day the joy and wonder of being called by God to work for him, in his field which is the world, in his vineyard which is the Church. And to have as our only recompense his love, friendship with Jesus.

[Pope Francis, Angelus 20 September 2020]

Assumption of the Blessed Virgin Mary  [15 August 2025]

May God bless us and the Virgin protect us. For the Feast of the Assumption, I have prepared several texts because they are biblical passages that often recur in Marian feasts and therefore, I hope, may be useful for meetings, catechesis and meditation. I sincerely wish you all a holy and peaceful Feast of the Assumption of Mary.

 *First Reading from the Book of Revelation (11:19a; 12:1-6a, 10ab)

The first sentence we read is the conclusion of chapter 11 of Revelation, which heralds the end of time and God's victory over all the forces of evil, as already mentioned in verse 15: "Then loud voices in heaven said: 'Now the kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.'" To express this message of victory, as always in the Book of Revelation, St John uses numerous images: we have seen, in succession, the Ark of the Covenant and three characters: the woman, the dragon, and then the newborn child. The Ark of the Covenant recalls the famous ark, the golden wooden chest that accompanied the people during the Exodus on Mount Sinai and constantly reminded the people of Israel of their Covenant with God. In truth, the ark had disappeared at the time of the exile to Babylon; it was said that Jeremiah had hidden it somewhere on Mount Nebo (2 Maccabees 2:8) and it was believed that it would reappear at the coming of the Messiah. John sees it reappear: 'The temple of God in heaven was opened, and the ark of his covenant appeared in the temple' (11:19). This is the sign that the end of time has come: God's eternal covenant with humanity is finally fulfilled once and for all. Then appears "a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. She was pregnant and cried out in pain as she was about to give birth". Who does this woman represent? The Old Testament gives us the key, because the relationship between God and Israel is often described in nuptial terms, as in Hosea (2:21-22), while Isaiah develops the theme of marriage to the point of presenting the coming of the Messiah as a birth, since it is from Israel that the Messiah must be born (66:7-8). The woman described here represents the chosen people who give birth to the Messiah: a painful birth for the persecuted disciples of Christ, to whom John says: you are giving birth to a new humanity. The second character is the dragon, placed in front of the woman to devour her newborn son, which indicates the struggle of the forces of evil against God's plan. For the persecuted Christians to whom the Apocalypse is addressed, the word 'dragon' is not an exaggeration, and the striking description reveals the violence that afflicts them: the dragon is enormous, fiery red, with seven heads and ten horns, and seven diadems on its heads. The heads and horns represent intelligence and power, the diadems indicate imperial power that shows a real capacity to harm by dragging a third of the stars of the sky and casting them down to earth. However, only a third, so it is not a real victory, and the rest of the text will say that the power of evil is only temporary. And here is the infant: 'The woman gave birth to a son, a male child, who is to rule all nations with an iron sceptre': this is clearly the Messiah and alludes to a phrase from Psalm 2: 'The Lord said to me, "You are my son, today I have begotten you. Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. You will rule them with an iron sceptre' (Ps 2:7-9). 'The child was taken up to God and to the throne' symbolises the resurrection of Christ, whom Christians considered the Firstborn, now seated at the right hand of God. Christians live in a difficult world, but they are certain of God's protection: this is the meaning of the desert, which once again recalls the exodus, during which God never ceased to care for his people, and for this reason they can rest assured: if the dragon has failed in heaven, he cannot win on earth either. To the early Christians who were severely persecuted, the Apocalypse announces victory: "Now the salvation, the power and the kingdom of our God and the power of his Christ have come" (Rev 12:10).

Additional information  1. The liturgical reading does not include the end of Rev 11:19, but it is worth reading: the scene described (lightning, voices, thunder, earthquake) recalls the moment of the conclusion of the Covenant on Sinai. "Then there were flashes of lightning, voices, thunder, an earthquake and a heavy hailstorm" (Rev 11:19), to be compared with: "On the third day, in the morning, there were thunderclaps, flashes of lightning, a thick cloud on the mountain and a loud trumpet blast" (Ex 19:16). 

2. The Apocalypse is addressed to persecuted Christians to sustain them in their trials: its content, from beginning to end, is a message of victory; but everything is coded and must be deciphered. In fact, from the very first words, the author affirms that the dragon will not be able to hinder God's salvation. The prophecy of Balaam (Num 24:17) helps us to understand the iron sceptre of the Messiah. A later Christian reinterpretation applied the vision of the woman to the Virgin Mary, which is why the liturgy offers us this text on the feast of the Assumption of Mary, because she is the first to benefit from Christ's triumph. This struggle of the dragon against the woman recalls the account in Genesis: "I will put enmity between you and the woman, between your offspring and her offspring: he will crush your head, and you will strike his heel" (Gen 3:15). This text offers a beautiful definition of salvation: the power and kingship of our God (Rev 12:10).

*Responsorial Psalm (44/45:11-16)

Today we read only the second part of Psalm 44/45, which is addressed to the bride of the king of Jerusalem on her wedding day. The first part of the psalm speaks of the king himself, covered with praise for his virtues, who is promised a glorious kingdom and whom God himself has chosen. The second part, on the feast of the Assumption, addresses the young princess who is about to become the king's bride. On a first level, therefore, this psalm seems to describe a royal wedding: the king of Israel unites with a foreign princess to seal the alliance between two peoples, a frequent occurrence in Israel as elsewhere. Throughout human history, many political alliances have been sealed by marriages. But since the religion of Israel is an exclusive covenant with the one God, every young foreign woman who became queen in Jerusalem had to accept a special condition: she also had to marry the king's religion. Specifically, in this psalm, the princess who comes from Tyre — as we are told — and who is introduced to the court of the king of Israel, must renounce her idolatrous practices in order to be worthy of her new people and her husband: 'Listen, daughter, look, lend your ear: forget your people and your father's house'. This was a crucial issue at the time of King Solomon, who had married foreign women, and therefore pagans, and later, at the time of King Ahab and Queen Jezebel: we recall the great confrontation between the prophet Elijah and the numerous priests and prophets of Baal whom Jezebel had brought with her to the court of Samaria. But, for those who can read between the lines, this advice given to the princess of Tyre is actually addressed to Israel: the royal bridegroom described in the psalm is none other than God himself, and this "daughter of the king, all adorned for her husband" is the people of Israel admitted to intimacy with their God. Once again, we are struck by the boldness of the authors of the Old Testament in describing the relationship between God and his people, and, through them, with all humanity. The prophet Hosea was the first to compare Israel to a bride (Hos 2:16-18). After him, Jeremiah, Ezekiel, the second and third Isaiah developed the theme of the marriage between God and his people; and in their texts we find all the wedding vocabulary: affectionate names, the wedding dress, the wedding crown, fidelity (cf. Jer 2:2; Isa 62:5). Unfortunately, this bride, who was all too human, was often unfaithful, that is, idolatrous, and the prophets themselves defined the infidelities of the people as adultery, that is, as a return to idolatry. The language then becomes more precise: jealousy, adultery, prostitution, but also reconciliation and forgiveness, because God always remains faithful. Isaiah, for example, speaks of Israel's deviations as a disappointment in love in the famous song of the vineyard (Isaiah 5:1-7; 54:4-10). Idolatry occupies so much space in the prophets' discourses because the covenant between God and humanity, this plan of salvation, passes through Israel's faithfulness. Israel knows this: its election is not exclusive, but only by remaining faithful to the one God can it fulfil its vocation as witness to all nations. In Mary, the Bible dares to affirm that God has asked the whole of humanity to be his bride. By celebrating Mary's Assumption and her introduction into God's glory, we anticipate the entry of the whole of humanity, following in her footsteps, into intimacy with its God.

Second Reading from the First Letter of Saint Paul to the Corinthians (1 Cor 15:20-27a)

Today's liturgy offers us Paul's meditation on Christ's resurrection, in contrast to Adam's death. This gives us food for thought: what do Christ and Mary have in common? And what does Adam lack? The Gospel of the Visitation invites us to contemplate Mary as the one who believed and accepted God's plan without understanding everything. Her response to the Angel is a model for believers: "Let it be done to me according to your word (Lk 1:38), I am the handmaid of the Lord, ready to put my life at the service of God's work. In the Magnificat, Mary reveals her deepest concerns by re-reading her life in the light of God's great plan for his people, in favour of Abraham and his descendants forever, as he had promised to the fathers. From the beginning, in the Bible, it was understood that this is the only thing God asks of us: to be ready to say, 'Here I am'. Abraham, Moses, Samuel – called by God – knew how to respond in this way. And thanks to them, God's work was able to take a step forward each time. The New Testament offers Jesus Christ as an example who, in the story of the Temptations, responds to the seductions of the tempter with only words of faith. And if he teaches us to say, in the Our Father, 'Thy will be done', it is because this is his central thought, as he tells his disciples in the episode of the Samaritan woman: 'My food is to do the will of him who sent me and to accomplish his work' (Jn 4:34). In Gethsemane, he does not deny this: 'My Father, if it is possible, let this cup pass from me! Nevertheless, not as I will, but as you will!' (Mt 26:39). And the author of the Letter to the Hebrews sums up the whole life of Jesus as follows: 'When Christ came into the world, he said, "Here I am, I have come to do your will' (Heb 10:5-10). If Jesus submits to the will of the Father at all times and in all circumstances, it is because he trusts. We could also say of him: 'Blessed are those who have believed...'. His resurrection shows that the way of faith is truly the way of life, even if it passes through physical death. In his letters to the Romans and the Corinthians, Paul contrasts Christ's behaviour with that of Adam: Adam is the one to whom everything was offered – the tree of life, dominion over creation – but he did not believe in God's benevolence, refusing to submit to his commandments. The apostle does not want to tell us what would have happened if Adam had not sinned, but he wants to remind us that there is only one way that leads to life and brings us into the joy of God. Adam turns his back on the tree of life when he begins to doubt God, and Paul says this in the present tense because, for him, Adam is not a man of the past but a way of being human.  As the rabbis observe: Everyone is Adam to himself. We can then better understand Paul's statement that in Adam all die, that is, by behaving like Adam, we distance ourselves from God and separate ourselves from the true life that He wants to give us in abundance. On the contrary, choosing the path of trust, as Christ did, at any cost, is to enter into true life: "Eternal life is that they know you, the only true God, and the one you have sent, Jesus Christ" (Jn 17:3). To know, in biblical language, means to believe, to love, to trust. Paul asserts that in Christ all will return to life by grafting themselves onto him, that is, by adopting his way of life. Today's feast of the Assumption of Mary helps us to contemplate the fulfilment of God's plan for man when it is not hindered. Mary, fully human, did not act like Adam and expresses the destiny that every human being would have had if there had been no fall of our first parents. Like every human being, she experienced ageing and one day left this life, falling asleep in the Lord: this is the 'Dormition' of the Virgin. We can therefore affirm two simple truths: our body is not designed to last forever as it is on earth, and Mary, all pure and full of grace, fell asleep. However, Adam hindered God's plan, and the transformation of the body that we could have known, that is, the Dormition, became death with its accompanying suffering and fragility because death, which causes us so much suffering, entered the world because of sin. But where the power of death entered, God gives life: Jesus is killed by the hatred of men, but the Father raises him up, the first of the risen, who brings us into true life, where love reigns. Elizabeth says to Mary: "Blessed is she who believed..."; Jesus applies this beatitude to all who believe: "My mother and my brothers are those who hear the word of God and put it into practice" (Lk 8:21).

NOTE When the Risen One appeared to Saul of Tarsus on the road to Damascus, the kingship of Christ was revealed to him as a certainty, and this certainty would permeate all his words and thoughts because, for him, Christ, the conqueror of death, was also the conqueror of all the forces of evil, the Messiah awaited for centuries. For this reason, in all his letters we recognise expressions of the messianic expectation of the time: "Everything will be accomplished when Christ hands over the Kingdom to God the Father, after destroying all the powers of evil"; or "He must reign until he has put all his enemies under his feet", as we read in Psalm 110 (109).

From the Gospel according to Luke (1:39-56)

After the accounts of the Annunciation to Zechariah concerning the birth of John the Baptist and to Mary concerning the birth of Jesus, there follows the episode of the "Visitation," which has the appearance of a family story, but we must not be deceived: in reality, Luke is writing a profoundly theological work. We must give full weight to the central phrase: 'Elizabeth was filled with the Holy Spirit and exclaimed with a loud voice'. It is the Holy Spirit who speaks to announce, from the very beginning of the Gospel, what will be the great news of Luke's entire account: the one who has just been conceived is the Lord. Elizabeth proclaims: "Blessed are you among women, and blessed is the fruit of your womb": God is acting in you and through you, acting in the Son you are carrying in your womb and through him. As always, the Holy Spirit allows us to discover, in our lives and in the lives of others — of all others — the traces of God's work. Luke is certainly aware that Elizabeth's words, "Blessed are you among women, and blessed is the fruit of your womb," echo at least in part a phrase from the Old Testament found in the Book of Judith (Jdt 13:18-19): when Judith returns from the enemy camp, where she has beheaded the general Holofernes, she is welcomed into her camp by Ozias, who says to her: "You are blessed among all women, and blessed is the Lord God." Mary is thus compared to Judith. And the parallel between the two phrases suggests two things: the repetition of the expression blessed among all women suggests that Mary is the victorious woman who guarantees humanity's definitive victory over evil; as for the final part (for Judith: blessed is the Lord God, for Mary: blessed is the fruit of your womb), it announces that the fruit of Mary's womb is the Lord himself. Therefore, this account by Luke is not a simple anecdote, and we can compare the power of Elizabeth's words with Zachariah's silence.  Filled with the Holy Spirit, Elizabeth has the strength to speak; Zechariah remains silent because he had doubted the words of the angel announcing the birth of John the Baptist. John the Baptist also expresses his joy: Elizabeth says that he 'leaped for joy' as soon as he heard Mary's voice, and he too is filled with the Holy Spirit, as the angel had announced to Zechariah: "Do not be afraid, Zechariah, your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall call him John. You will have joy and gladness, and many will rejoice at his birth... he will be filled with the Holy Spirit from his mother's womb." Elizabeth asks herself, "Why is this happening to me, that the mother of my Lord should come to me?" Here too there is a reference to an episode in the Old Testament: the arrival of the Ark of the Covenant in Jerusalem (2 Sam 6:2-11). After establishing himself as king in Jerusalem and building a palace worthy of the king of Israel, David decides to bring the Ark of the Covenant to the new capital. But he is torn between fervour and fear. At first, there is a joyful stage: "David gathered all the elite of Israel, thirty thousand men. He set out with all the people... to bring up the ark of God, on which the Name, the Name of the Lord of hosts who sits on the cherubim, is invoked..." But an accident occurs: a man who touches the ark without authorisation dies instantly. Fear then takes hold of David, who exclaims: "How can the ark of the Lord come to me?" The journey is interrupted: David prefers to leave the ark in the house of a certain Obed-Edom, where it remains for three months, bringing blessings upon that house. David reassures himself: "It was told to King David, 'The Lord has blessed the house of Obed-Edom and everything he has, because of the ark of God,'" and he brings the ark up to Jerusalem with great joy, dancing with all his might before the Lord. It is clear that Luke wanted to include many details in the story of the Visitation that recall this bringing up of the ark: the two journeys, that of the ark and that of Mary, take place in the same region, the mountains of Judea; the ark enters the house of Obed-Edom and brings blessings (2 Sam 6:12), Mary enters the house of Zechariah and Elizabeth and brings blessings; the ark remains with Obed-Edom for three months, Mary remains with Elizabeth for three months; David dances before the ark and John the Baptist leaps for joy before Mary. All this is not accidental. Luke invites us to contemplate in Mary the new Ark of the Covenant. And the ark was the place of God's Presence. Mary mysteriously carries this Presence of God within her: from now on, God dwells in our humanity. "The Word became flesh and dwelt among us." All this, thanks to Mary's faith: at Elizabeth's words, Mary sings the Magnificat.

NOTE ON THE MAGNIFICAT. In this page of Luke, we find many references to other biblical texts, and fragments of many psalms can be recognised in almost every sentence. This means that Mary did not invent the words of her prayer: to express her amazement at God's action, she simply takes up expressions already used by her ancestors in the faith. There is already a double lesson here: a lesson in humility, first of all. Faced with an exceptional situation, Mary simply uses the words of her people's prayer. Then there is a lesson in community spirit, we might say in synodal ecclesial spirit. None of the biblical quotations contained in the Magnificat have an individualistic character, but all concern the entire people. This is one of the great characteristics of biblical prayer, and therefore of Christian prayer: the believer never forgets that he belongs to a people and that every vocation, far from separating him, places him at the service of that people. As for the biblical roots of the Magnificat, it can be said that it is a re-reading of the entire history of salvation: God has done wonders throughout the ages and continues to act in the present.  A. In the past: He has looked upon the humility of his servant; He has done great things for Mary; He has shown the power of his arm; He has scattered the proud; He has brought down the mighty from their thrones; He has lifted up the lowly; He has filled the hungry with good things; He has sent the rich away empty-handed; He has come to the aid of Israel, his servant. B. In the present: Mary can proclaim, "All generations will call me blessed," and this is still true today. The Lord shows mercy from generation to generation. God's mercy is an ever-present reality for those who fear him, that is, for those who open themselves to his greatness. The Magnificat therefore teaches us to contemplate God's work throughout history, in the life of the people and in our own lives. Finally, the Magnificat is at the heart of Luke's theology: God overturns the order of things: the powerful are brought low, the humble are lifted up; the rich are emptied, the poor are filled. This 'turning upside down' is already present in the prophets (especially in Isaiah and the First Book of Samuel), but Luke places it at the centre of his Gospel, which is full of parables and stories in which God gives preference to the least, the little ones, sinners and the poor. This prayer is therefore profoundly revolutionary: not in the sense of a violent revolution, but of a spiritual and social revolution that passes through mercy, justice, humility, and faith.

+ Giovanni D'Ercole

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 19, 2025]

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?