18. Love of neighbour is thus shown to be possible in the way proclaimed by the Bible, by Jesus. It consists in the very fact that, in God and with God, I love even the person whom I do not like or even know. This can only take place on the basis of an intimate encounter with God, an encounter which has become a communion of will, even affecting my feelings. Then I learn to look on this other person not simply with my eyes and my feelings, but from the perspective of Jesus Christ. His friend is my friend. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern. This I can offer them not only through the organizations intended for such purposes, accepting it perhaps as a political necessity. Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave. Here we see the necessary interplay between love of God and love of neighbour which the First Letter of John speaks of with such insistence. If I have no contact whatsoever with God in my life, then I cannot see in the other anything more than the other, and I am incapable of seeing in him the image of God. But if in my life I fail completely to heed others, solely out of a desire to be “devout” and to perform my “religious duties”, then my relationship with God will also grow arid. It becomes merely “proper”, but loveless. Only my readiness to encounter my neighbour and to show him love makes me sensitive to God as well. Only if I serve my neighbour can my eyes be opened to what God does for me and how much he loves me. The saints—consider the example of Blessed Teresa of Calcutta—constantly renewed their capacity for love of neighbour from their encounter with the Eucharistic Lord, and conversely this encounter acquired its real- ism and depth in their service to others. Love of God and love of neighbour are thus inseparable, they form a single commandment. But both live from the love of God who has loved us first. No longer is it a question, then, of a “commandment” imposed from without and calling for the impossible, but rather of a freely-bestowed experience of love from within, a love which by its very nature must then be shared with others. Love grows through love. Love is “divine” because it comes from God and unites us to God; through this unifying process it makes us a “we” which transcends our divisions and makes us one, until in the end God is “all in all” (1 Cor 15:28).

[Pope Benedict, Deus Caritas est]

The different commandments of the Decalogue are really only so many reflections of the one commandment about the good of the person, at the level of the many different goods which characterize his identity as a spiritual and bodily being in relationship with God, with his neighbour and with the material world. As we read in the Catechism of the Catholic Church, "the Ten Commandments are part of God's Revelation. At the same time, they teach us man's true humanity. They shed light on the essential duties, and so indirectly on the fundamental rights, inherent in the nature of the human person".22

The commandments of which Jesus reminds the young man are meant to safeguard the good of the person, the image of God, by protecting his goods. "You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness" are moral rules formulated in terms of prohibitions. These negative precepts express with particular force the ever urgent need to protect human life, the communion of persons in marriage, private property, truthfulness and people's good name.

The commandments thus represent the basic condition for love of neighbour; at the same time they are the proof of that love. They are the first necessary step on the journey towards freedom, its starting-point. "The beginning of freedom", Saint Augustine writes, "is to be free from crimes... such as murder, adultery, fornication, theft, fraud, sacrilege and so forth. When once one is without these crimes (and every Christian should be without them), one begins to lift up one's head towards freedom. But this is only the beginning of freedom, not perfect freedom...".23

14. This certainly does not mean that Christ wishes to put the love of neighbour higher than, or even to set it apart from, the love of God. This is evident from his conversation with the teacher of the Law, who asked him a question very much like the one asked by the young man. Jesus refers him to the two commandments of love of God and love of neighbour (cf. Lk 10:25-27), and reminds him that only by observing them will he have eternal life: "Do this, and you will live" (Lk 10:28). Nonetheless it is significant that it is precisely the second of these commandments which arouses the curiosity of the teacher of the Law, who asks him: "And who is my neighbour?" (Lk 10:29). The Teacher replies with the parable of the Good Samaritan, which is critical for fully understanding the commandment of love of neighbour (cf. Lk 10:30-37).

These two commandments, on which "depend all the Law and the Prophets" (Mt 22:40), are profoundly connected and mutually related. Their inseparable unity is attested to by Christ in his words and by his very life: his mission culminates in the Cross of our Redemption (cf. Jn 3:14-15), the sign of his indivisible love for the Father and for humanity (cf. Jn 13:1).

Both the Old and the New Testaments explicitly affirm that without love of neighbour, made concrete in keeping the commandments, genuine love for God is not possible. Saint John makes the point with extraordinary forcefulness: "If anyone says, 'I love God', and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen" (Jn 4:20). The Evangelist echoes the moral preaching of Christ, expressed in a wonderful and unambiguous way in the parable of the Good Samaritan (cf. Lk 10:30-37) and in his words about the final judgment (cf. Mt 25:31-46).

15. In the "Sermon on the Mount", the magna charta of Gospel morality,24 Jesus says: "Do not think that I have come to abolish the Law and the Prophets; I have come not to abolish them but to fulfil them" (Mt 5:17). Christ is the key to the Scriptures: "You search the Scriptures...; and it is they that bear witness to me" (Jn 5:39). Christ is the centre of the economy of salvation, the recapitulation of the Old and New Testaments, of the promises of the Law and of their fulfilment in the Gospel; he is the living and eternal link between the Old and the New Covenants. Commenting on Paul's statement that "Christ is the end of the law" (Rom 10:4), Saint Ambrose writes: "end not in the sense of a deficiency, but in the sense of the fullness of the Law: a fullness which is achieved in Christ (plenitudo legis in Christo est), since he came not to abolish the Law but to bring it to fulfilment. In the same way that there is an Old Testament, but all truth is in the New Testament, so it is for the Law: what was given through Moses is a figure of the true law. Therefore, the Mosaic Law is an image of the truth".25

Jesus brings God's commandments to fulfilment, particularly the commandment of love of neighbour, by interiorizing their demands and by bringing out their fullest meaning. Love of neighbour springs from a loving heart which, precisely because it loves, is ready to live out the loftiest challenges. Jesus shows that the commandments must not be understood as a minimum limit not to be gone beyond, but rather as a path involving a moral and spiritual journey towards perfection, at the heart of which is love (cf. Col 3:14). Thus the commandment "You shall not murder" becomes a call to an attentive love which protects and promotes the life of one's neighbour. The precept prohibiting adultery becomes an invitation to a pure way of looking at others, capable of respecting the spousal meaning of the body: "You have heard that it was said to the men of old, 'You shall not kill; and whoever kills shall be liable to judgment'. But I say to you that every one who is angry with his brother shall be liable to judgment... You have heard that it was said, 'You shall not commit adultery'. But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart" (Mt 5:21-22, 27-28). Jesus himself is the living "fulfilment" of the Law inasmuch as he fulfils its authentic meaning by the total gift of himself: he himself becomes a living and personal Law, who invites people to follow him; through the Spirit, he gives the grace to share his own life and love and provides the strength to bear witness to that love in personal choices and actions (cf. Jn 13:34-35).

[Pope John Paul II, Veritatis Splendor nn.13-15]

Today the Gospel presents the well-known parable of the “Good Samaritan” (cf. Lk 10:25-37). When questioned by a doctor of the law on what is necessary to inherit eternal life, Jesus invites him to find the answer in the Scriptures, and says: “You shall love your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself” (v. 27). There were, however, different interpretations of who was intended as “neighbour”. In fact, that man also asks: “And who is my neighbour?” (v. 29). At this point, Jesus responds with the parable, this beautiful parable — I invite all of you to take up the Gospel today, the Gospel of Luke, Chapter 10, verse 25. It is one of the most beautiful parables in the Gospel. And this parable has become the paradigm of Christian life. It has become the example of how a Christian should act. Thanks to the Gospel of Luke, we have this treasure. 

The protagonist of the brief narrative is a Samaritan who, along the road encounters a man stripped and beaten by robbers, and takes care of him. We know that the Jews treated Samaritans with contempt, considering them as outsiders to the chosen people. Thus, it is no coincidence that Jesus chooses precisely a Samaritan as the positive character in the parable. In this way he seeks to overcome prejudice, by showing that even a foreigner, even one who does not know the true God and does not attend his temple, is capable of acting according to His will, showing compassion for a needy brother and helping him with all the means at his disposal.

Along that same road, before the Samaritan, a priest and a Levite had already passed — that is, people dedicated to the worship of God. However, on seeing the poor man on the ground, they continued on without stopping, probably so as not to be contaminated with his blood. They had prioritized a human rule — not to be contaminated with blood — linked to worship, over the great commandment of God who wants mercy above all. 

Jesus therefore, offers the Samaritan as an example — precisely one who did not have faith! Let us also consider the many people we know, perhaps agnostics, who do good. As a model, Jesus chooses one who was not a man of faith. And this man, by loving his brother as himself, shows that he loves God with all his heart and with all his strength — the God whom he does not know! — and at the same time expresses true religiosity and full humanity. 

After recounting this very beautiful parable, Jesus again addresses the doctor of the law who had asked Him “Who is my neighbour?”, and Jesus asks him: “Which of these three, do you think, proved neighbour to the man who fell among the robbers?” (v. 36). In this way he throws the question back to his interlocutor, and also overturns the mindset of us all. He makes us understand that based on our criteria, it is not we who define who is neighbour and who is not, but it is the person in a situation of need who must be able to recognize who is his neighbour, that is, “the one who showed mercy on him” (v. 37). Being able to have compassion: this is the key. This is our key. If you do not feel compassion before a needy person, if your heart is not moved, it means that something is not right. Be careful; let us be careful. 

Let us not allow ourselves to get carried away by egotistical insensitivity. The capacity for compassion has become the touchstone of Christians, indeed of the teachings of Jesus. Jesus himself is the Father’s compassion towards us. If you go along the street and see a homeless person lying there and pass him by without looking at him or you think: “well, it’s the effect of wine. He is a drunk”, do not ask yourself whether the man is drunk; ask yourself whether your heart has hardened, whether your heart has turned to ice. This conclusion indicates that mercy towards a human life in a state of need is the true face of love. This is how one becomes a true disciple of Jesus and the face of the Father is manifested: “Be merciful, even as your Father is merciful” (Lk 6:36). And God, our Father, is merciful because he is compassionate. He is able to have this compassion, to draw near to our suffering, our sin, our vices, our miseries.

May the Virgin Mary help us to understand and above all to experience ever more the unbreakable bond between God, our Father, and concrete and generous love for our brothers and sisters, and may she give us the grace to be compassionate and to grow in compassion.

[Pope Francis, Angelus 14 July 2019]

(Mt 21:33-43.45-46)

Christ introduces everyone to an adventurous, uncomfortable journey, not without pitfalls that throw the situation upside down and destabilize - but it is the Way for each of us to recognize himself.

Otherwise we would not get closer to the Source of perception, imagination, reality and creativity - virtues that are necessary for rebirth, even from global emergency.

Jesus uses the figure of the Vineyard to describe the work of God and the response of men - first and foremost spiritual leaders (v.23).

Religious leaders were like this: hostile to divine action; equipped to appear, nevertheless violent and sclerotic.

The directors to whom Jesus addresses, follow the entire metaphor step by step - and they seem to find themselves unguarded. They only remain speechless at the end.

Why does He ask them imperatively: «Listen you» [which is not a simple invitation]?

From the beginning speaks with a master tone. Why?

He is Lord of those to whom he actually addresses: the Christ so much invoked by new caste of "pharisees" back in the communities, where top of the class already claimed to manage the Vineyard in their own way.

In no uncertain terms, the parable denounces the abuse of authority perpetrated in third generation assemblies, especially by their chiefs.

Church elders who were already annoyed at taking care of the little people, who on the other hand came to the threshold of the communities with the hope of being welcomed.

Conversely, it was precisely these «last» the new prophets called by God to awaken the immobility situation (of bosses) - comparable to the same swampy reality of other religions of time.

Everywhere and even today some potentates discriminate and manipulate consciences in order to protect their world - by eliminating Jesus Present, who recurs in the small, innocent and transparent ones.

Veterans accustomed to directing do not notice that they are decreeing their own condemnation (v. 41).

Of course, Christ does not intend to ridicule anyone: He wanted to lead people to ‘tell the truth’ about themselves.

In Gospel the behavior of the titled people does not change. On the contrary, feeling unmasked gets worse it, and only the hesitation of losing face in public can restrain them (vv.45-46).

But now they know who they are - so much so that they are ashamed to openly plot.

Categories that are considered closer to Paradise - those who produce inedible grapes - excluded from the testimony of the Kingdom innervated by tinies’ crowd.

There will inevitably be a new beginning, and the replacement of inept settlers (v.43).

It is «good news»: the Eternal one achieves his purpose despite the repeated refusals of those who should serve Him, and instead use Him.

In short, for Jesus the great enemy of God is expediency.

Even amidst ungenerous brutality and accusations of being deluded dreamers, new and more faithful Heralds of the Spirit are ready for succession.

An unstoppable course, sprinkled by the stream of blood of the prophets (v.46).

Outcasts, shunned, expelled, and to be crushed - but not locked into mental patterns: capable of giving free rein to regenerative energies.

Consciousness of the world, divorced from compromise.

[27th Sunday in O.T. (year A), October 4, 2026]

(Mt 21:33–43, 45–46)

    This is a continuous metaphor rather than a parable; it is therefore the fruit of post-Easter reflection – let us see why.

Christ leads us all on an adventurous, unsettling journey, not without pitfalls that turn the situation on its head and destabilise us – yet it is the Way by which each of us may come to know ourselves.

Otherwise, we would not be able to reconnect with the Source of perception, imagination, reality and creativity – virtues that are essential for rebirth, even in the face of the global crisis.

Jesus uses the image of the Vineyard to describe God’s work and humanity’s response – first and foremost that of the spiritual leaders (v. 23).

The religious leaders of old were just like that: hostile to divine action; skilled at putting on a show, yet violent and ossified.

The leaders to whom Jesus addresses himself follow the entire metaphor step by step – they seem to be caught off guard – and are left speechless only at the very end.

Why does he address them in such an imperious manner: ‘Listen’ [which is not a mere invitation]?

From the very beginning, he speaks in the tone of a master. Why?

He is the Lord of those to whom he is actually addressing himself: the Christ so fervently invoked by the new caste of ‘Pharisees’ returning to their assemblies, where already the top students were claiming the right to manage the Vineyard in their own way.

In no uncertain terms, the parable denounces the abuse of authority perpetrated within third-generation communities, particularly by their leaders.

Church elders who were already annoyed at having to deal with the ordinary folk who turned up at the threshold of the communities in the hope of being welcomed.

Conversely, it was precisely these ‘least’ who were the new prophets called by God to shake up the stagnant situation (of the veterans) – comparable to the very same stagnant reality found in other religions of that time.

In this way, let us proceed to a possible interpretation:

The hedge or low wall surrounding the Vineyard is the plan that God has revealed to protect us from other ways of life [paradigms not of Faith], which are senseless and self-destructive.

The winepress signifies that nothing was lacking [the Lord took the utmost care], nor was the anticipation of the time of joy, of the juice of love.

In short: excellent conditions and an abundant result; maximum production of ecstasy – one would expect. However…

The vineyard workers represent the established authorities. They have been entrusted with the task of placing us in the best position and under the right conditions for our growth and flourishing.

Indeed, under ideal conditions, everyone can produce the fruit of love that the ‘master of the vineyard’ expects.

The two groups of envoys were prophets sent by the Father before and after the Babylonian exile – in vain – to call for concrete adherence to, and fidelity to, the Covenant.

All met with a tragic end, because the point of reference for both the devout people and the irresponsible leaders remained the same: self-enrichment.

Here are the various groups in power at the time of Jesus:

Those in charge of Temple affairs [priests] managed the tithes, specific taxes and offerings.

The high priest was chosen from among the members of the aristocratic families who flaunted the greatest power and wealth.

The Sadducees were, in fact, the aristocratic elite; laymen themselves, and extremely wealthy. They readily involved themselves in trade, including that of the Temple, and in large-scale landownership.

The Pharisees were the leaders of popular piety, advocating strict adherence to the Law, particularly the purity laws. They also upheld the various traditions, including oral ones.

Their ethical authority was based on setting an example and a sense of sacred [and moralistic] separation. This exemplary conduct was felt and recognised in every village in Palestine.

The ‘Elders’ were leaders of the people (local authorities in villages or towns); descendants of the leaders of the ancient tribes.

Scribes [doctors of the Law] were those who, after a lifetime of studying the Word of God, were elevated to the rank of official theologians of the Sanhedrin.

Although divided into two factions – one favouring the Sadducees, the other the Pharisees – their prestige even managed to overshadow the letter of the Torah. Indeed, in the event of a conflict between the Law and their interpretation, it was the latter that was deemed superior.

Jesus, on the other hand, discredited the scholars, who readily distorted and twisted the meaning of the Holy Scriptures – always to their own advantage.

He knew full well that his act of denunciation would cost him his life, because he was exposing the entire system of profit, power balances and positions.

Yet he never backed down a single millimetre.

Everywhere, and even today, certain powerful figures discriminate against and manipulate people’s consciences to safeguard their commissions and their farcical world of public and private relations.

Despite all the hypocritical and conventional fire of condemnation, which often seeks to eliminate the ‘Present Jesus’ who reveals himself in the small, innocent and transparent.

Conversely, the supreme stewards of the House of God must adopt an attitude of service to the Vineyard; they must not draw up their own life plans, to which everyone – including the Father – must conform.

It is for this reason that the Son sought to dismantle that structure: indeed, to supplant the Temple with his own living Person.

A genuine mortal threat to a system that could no longer even tolerate the interference of God Himself.

But whilst it was considered irreverent to substitute the life of the people for the stone sanctuary, it also seemed sacrilegious to regard the Torah system as transitory.

The Pentateuch was the cornerstone of the ‘chosen people’s’ identity. This idea was interpreted with a rigid sense of permanence – even though its observance brought not happiness but dissatisfaction.

Yet the old guard, accustomed to hierarchical structures – and to being in charge – did not even realise that in doing so they were sealing their own doom (v. 41).

Of course, Christ does not intend to ridicule anyone: He wishes to lead people to question themselves and speak the truth about themselves.

In the Gospel, the behaviour of those holding official positions of piety does not change; on the contrary, feeling exposed, it worsens.

Only the fear of losing face in public can hold them back (vv. 45–46).

But now they know who they are, so much so that they are ashamed to plot openly.

The ‘inner circle’, who consider themselves closer to Heaven and therefore holders of power (which they claim for themselves), are invariably those who produce inedible grapes.

Circles excluded from the witness of the Kingdom.

The ageing forces know only how to oppose. The lifelong leaders – pretentious fools – always love command, and (all too much) their own interests, not those of the humble masses.

Unfortunately, this Gospel passage is a snapshot of the entire history of salvation, where disdain all too often prevails – and it is still relevant today.

There will inevitably be a new beginning, and the replacement of the inept tenants (v. 43).

It is ‘good news’: the Lord achieves his purpose despite the repeated refusals of those who ought to represent him, and who instead use him. Having no fruit of love to offer in return.

In short, it is our own story. The enigma of redemption, capable of embracing even violence and rebellion within itself.

For Jesus, there is no privileged ethnicity or civilisation – because God’s great enemy is not sin in the sense of imperfection, but self-interest.

Self-interest that goes hand in hand with indifference and (self-serving) contempt: a recurring problem – bringing history to a close.

And yet, when the days of fervour fade and the situation grinds to a halt because of those who see election as a privilege rather than a service, new and more faithful Heralds of the Spirit ceaselessly emerge. Ready to carry on the legacy of minds and hearts, even amidst ungenerous brutality and accusations of being deluded dreamers.

An unstoppable course, watered by the stream of the prophets’ blood (v.46).

Outcasts, struck off, expelled and destined to be crushed – yet not confined within outdated mental frameworks: capable of giving free rein to regenerating energies.

The world’s conscience, detached from compromise.

Dear Brothers and Sisters,

This Sunday’s Gospel ends with a particularly severe warning from Jesus, addressed to the chief priests and the elders of the people: “The kingdom of God will be taken away from you and given to a nation producing the fruits of it” (Mt 21:43). These are words that call to mind the great responsibility of those in every epoch who are called to work in the Lord’s vineyard, especially in roles of authority, and they press for a renewal of full fidelity to Christ. 

He is “the very stone which the builders rejected” (cf. Mt 21:42), because they judged him to be hostile to the law and a danger to public order; but he himself, rejected and crucified, is risen, to become the “corner stone” on which the foundations of every human life and of the whole world may rest in total safety. 

The truth of this is the subject of the Parable of the Unfaithful Tenants to whom a man entrusted his vineyard so that they might cultivate and harvest the produce. The owner of the vineyard symbolizes God himself, while the vineyard symbolizes his people, as well as the life he gives, so that with his grace and our hard work, we may do good. St Augustine comments: “God does also cultivate us... as a field, that he may make us better” (cf. Sermo 87, 1, 2: PL 38, 531). God has a project for his friends, but unfortunately the human response is often oriented to infidelity which is expressed in rejection. Pride and selfishness prevent us from recognizing and welcoming even God’s most precious gift: his Only-Begotten Son. 

When, in fact, “he sent his son to them”, the Evangelist Matthew wrote, “[the tenants] took him and cast him out of the vineyard, and killed him” (Mt 21:37, 39). God puts himself in our hands, agrees to make himself an unfathomable mystery of weakness and manifests his omnipotence in his faithfulness to a plan of love which, in the end, also provides for the proper punishment of the wicked (cf. Mt 21:41). 

Firmly anchored in faith to the cornerstone which is Christ, let us abide in him, like the branch that can bear no fruit unless it remains attached to the vine. The Church, the People of the New Covenant, is built only in him, for him and with him. On this the Servant of God Paul VI wrote: “The first benefit which We trust the Church will reap from a deepened self-awareness, is a renewed discovery of its vital bond of union with Christ. This is something which is perfectly well known, but it is supremely important and absolutely essential. It can never be sufficiently understood, meditated upon and preached” (Encyclical Ecclesiam Suam, 6 August 1964: AAS 56 [1964], 622).

Dear friends, the Lord is ever close and active in humanity’s history and accompanies us with the unique presence of his Angels, whom today the Church venerates as “Guardian Angels”, that is, ministers of the divine care for every human being. From the beginning until the hour of death, human life is surrounded by their constant protection. And the Angels encircle the august Queen of Victories, the Blessed Virgin Mary of the Rosary, who, on the first Sunday of October, at this very moment, receives the fervent supplication from the Shrine of Pompeii and from the whole world that evil may be defeated and God’s goodness revealed in its fullness.

[Pope Benedict, Angelus, 2 October 2011]

"The stone rejected ... has become cornerstone'
Psalm 117 [118], Lauds on Sunday of the Second Week 

1. When a Christian, in unison with the voice of prayer in Israel, sings Psalm 117{118}, that we just heard, he feels within him a special thrill. In fact, he finds in this liturgical hymn two phrases that echo with a new meaning in the NT. The first is verse 22, "The stone rejected by the builders has become the corner-stone". The phrase is quoted by Jesus, who applies it to his mission of death and glory, after having told the parable of the murderous vinedressers (cf. Mt 21,42). The phrase is also recalled by Peter in the Acts of the Apostles: "This Jesus is the stone, rejected by you the builders, which has become the cornerstone. There is no salvation in anyone else nor is there any other name given to men under heaven by which we are to be saved" (Acts 4,11-12). St Cyril of Jerusalem comments: "We say the Lord Jesus Christ is only one because his sonship is one; only one we say so that you do not think that there is another ... In fact he called stone, not inanimate stone nor cut by human hands, but the cornerstone, because he who believes in him will not remain disappointed" (The Catecheses, English title of the Italian version of St Cyril's Catecheses, Le Catechesi, Rome, 1993, p. 312-313).

The second phrase that the NT takes from Psalm 117[118] is proclaimed by the crowd at the solemn Messianic entrance of Christ into Jersualem: "Blessed is he who comes in the name of the Lord!" (Mt 21,9; cf. Ps 117,26). The acclamation is framed by a Hosanna that takes up the Hebrew petition hoshiac na',"please, save us!"

2. The splendid Biblical hymn is placed at the heart of the small collection of psalms, 112[113] to 117[118], called the Passover Hallel, namely, the psalms of praise used in Hebrew worship for the Passover and the major solemnities of the liturgical year. The processional rite can be taken as the theme of Psalm 117[118] articulated with the chants by the soloist or choir, with the Holy City and its Temple as the background. A beautiful antiphon begins and ends the psalm:  "Praise the Lord for he is good, his mercy endures forever" (verses 1 and 29).

The word "mercy" translates the Hebrew word hesed, that designates the generous fidelity of God towards the covenanted and friendly people. Three categories of people are told to praise this fidelity:  all of Israel, the "house of Aaron", namely the priests, and those "who fear the Lord", a way of speaking that includes the faithful and the proselytes, namely, the members of other nations who desire to follow the law of the Lord (cf. verses 2-4).

3. The procession makes its way through the streets of Jerusalem, because the psalm speaks of the "tents of the righteous" (cf. v. 15). There is, however, a hymn of thanksgiving (cf. vv. 5-18) whose basic message is:  Even when we are in anguish, we must keep high the torch of confidence, because the powerful hand of the Lord leads his faithful people to victory over evil and to salvation.

The sacred poet uses strong and vivid images; he compares the cruel adversaries to a swarm of bees or to a column of flames that advances turning everything to ashes (cf. v.12). There is the vehement reaction of the just person, sustained by the Lord. He repeats three times "In the name of the Lord I cut them off" where the Hebrew verb refers to an intervention that destroys evil (cf. vv.10.11.12). Behind all of it, indeed, there is the powerful right hand of God, namely, his effective intervention, and certainly not the weak and uncertain hand of man. For this reason the joy of the victory over evil leads to a vibrant profession of faith:  "The Lord is my strength and my song, he has become my salvation" (v. 14).

4. The procession then arrives at the temple, at the "gates of justice" (v. 19), at the Holy Door of Zion. Here a second song of thanksgiving is sung, that begins with a dialogue between the congregation and the priests to be admitted to worship. "Open to me the gates of justice:  I will enter to give thanks to the Lord", the soloist says in the name of the congregation in procession:  "This is the gate of the Lord, the righteous shall enter through it" (v. 20), and others reply, probably the priests.

Once they enter, they begin the hymn of thanksgiving to the Lord, who in the Temple offers himself as the stable and secure "corner stone" on which to build the house of life (cf. Mt 7,24-25). A priestly blessing descends upon the faithful who have come into the temple to express their faith, to raise their prayer and to celebrate their worship.

5. The last scene that opens before our eyes is constituted by the joyful rite of sacred dances, accompanied by the festive waving of branches:  "Bind the festal procession with branches, up to the horns of the altar" (v. 27). The liturgy is a joyful, festive celebration, expression of the entire life that praises the Lord. The rite of the branches brings to mind the Jewish Feast of Booths, observed in memory of the pilgrimage of Israel through the desert, a solemnity in which there was a procession with palm, myrtle and willow branches.

This rite evoked by the Psalm is proposed to the Christian in Jesus' entry into Jerusalem, celebrated in the liturgy of Palm Sunday. Christ is acclaimed as the "Son of David" (cf. Mt 21,9) by the crowd, who, "having come for the feast ... took branches of palms and went out to greet him shouting:  Hosanna! Blessed is he who comes in the name of the Lord, the king of Israel" (Jn 12,12-13). At that festive celebration that is, however, the prelude to the hour of the Passion and Death of Jesus, the symbol of the cornerstone, proposed at the beginning, takes its full meaning, a glorious Easter meaning.

Psalm 117[118] encourages Christians to recognize in the Easter event of Jesus "the day that the Lord has made", on which "the stone rejected by the builders has become the cornerstone". With the psalm they can then sing with great thanksgiving:  " The Lord is my strength and my song; he has become my salvation" (v. 14); "This is the day the Lord has made, let us rejoice and exult in it" (v. 24).

[Pope John Paul II, General Audience, 5 December 2001]

In today’s Gospel passage (cf. Mt 21:33-43) Jesus, foreseeing his passion and death, tells the parable of the murderous vintners, to admonish the chief priests and elders of the people who are about to take the wrong path. Indeed, they have bad intentions towards him and are seeking a way to eliminate him.

The allegorical story describes a landowner who, after having taken great care of his vineyard (cf. v. 33), had to depart and leave it in the hands of farmers. Then, at harvest time, he sends some servants to collect the fruit; but the tenants welcome the servants with a beating, and some even kill them. The householder sends other servants, more numerous, but they receive the same treatment (cf. vv. 34-36). The peak is reached when the landowner decides to send his son: the vinegrowers have no respect for him; on the contrary, they think that by eliminating him they can take over the vineyard, and so they kill him too (cf. vv. 37-39).

The image of the vineyard is clear: it represents the people whom the Lord has chosen and formed with such care; the servants sent by the landowner are the prophets, sent by God, while the son represents Jesus. And just as the prophets were rejected, so too Christ was rejected and killed.

At the end of the story, Jesus asks the leaders of the people: “When the owner of the vineyard comes, what will he do to those tenants?” (v. 40). And, caught up in the logic of the narrative, they deliver their own sentence: the householder, they say, will severely punish those wicked people and “let out the vineyard to other tenants who will give him the fruits in their seasons” (v. 41). 

With this very harsh parable, Jesus confronts his interlocutors with their responsibility, and he does so with extreme clarity. But let us not think that this admonition applies only to those who rejected Jesus at that time. It applies to all times, including our own. Even today God awaits the fruits of his vineyard from those he has sent to work in it. All of us.

In any age, those who have authority, any authority, also in the Church, in the People of God, may be tempted to work in their own interests instead of those of God. And Jesus says that true authority is when one performs service; it is in serving, not exploiting others. The vineyard is the Lord’s, not ours. Authority is a service, and as such should be exercised for the good of all and for the dissemination of the Gospel. It is awful to see when people who have authority in the Church seek their own interests.

Saint Paul, in the second reading of today’s liturgy, tells us how to be good workers in the Lord’s vineyard: that which is true, noble, just, pure, lovely and honoured; that which is virtuous and praiseworthy, let all this be the daily object of our commitment (cf. Phil 4:8). I repeat: that which is true, noble, just, pure, lovely and honoured; that which is virtuous and praiseworthy, let all this be the daily object of our commitment. It is the attitude of authority and also of each one of us, because every one of us, even in a small, tiny way, has a certain authority. In this way we shall become a Church ever richer in the fruits of holiness; we shall give glory to the Father who loves us with infinite tenderness, to the Son who continues to give us salvation, and to the Spirit who opens our hearts and impels us towards the fullness of goodness.

Let us now turn to Mary Most Holy, spiritually united with the faithful gathered in the Shrine of Pompeii for the Supplication, and in the month of October let us renew our commitment to pray the Holy Rosary.

[Pope Francis, Angelus, 4 October 2020]

Scientists and Lowlies: abstract world and incarnation

(Lk 10:17-24)

Unlike the fruitless action of the Apostles [Lk 9 passim], the return of the new evangelizers is full of joy and results (vv. 17-20). Why?

The leaders looked at religiosity with purposes of interest. Theology professors were used to evaluating every comma starting from their own knowledge, ridiculous but opinionated - unrelated to events.

What remains tied to customs and usual protagonists does not make us dream, it is not amazing appearance and testimony of Elsewhere; takes away expressive richness from the Announcement and life.

The Lord rejoices in his own experience, which brings a non-epidermal joy and a teaching from the Spirit - about those who are well disposed, and able to understand the depths of the Kingdom, in common things.

In short, after a first moment of enthusiastic crowds, the Christ deepens the issues and finds himself all against, except God and the leasts: the weightlesses, but with a great desire to start from scratch.

Glimpse of the Mystery that lifts history - without making it a possession.

At first even Jesus was amazed by the refusal of those who considered themselves already satisfied and no longer expected anything that could overcome habits.

Then He understands, praises and blesses the Father's plan: the authentic Person is born from below, and possesses «the sense of neighborhood» (FT n.152).

The Creator is Relationship simple: He demystifies the idol of greatness.

The Eternal is not the master of creation: He is Refreshment that reassures us, because makes us feel complete and lovable; He looks for us, pays attention to the language of the heart.

He is the Tutor of the world, even of the uneducated - of the «infants»  (v.21) spontaneously empty of arrogant spirit, that is, of those who do not remain closed in their sufficient belonging.

Thus the Father-Son relationship is communicated to the poor of God: those who are endowed with the attitude of Family members (v.22).

Insignificant and invisible without great external capacities, but who abandon themselves to the proposals of the provident life that Comes, like babies in the arms of their parents.

With a pietas’ Spirit that favors those who allow themselves to be filled with innate wisdom. The only reality that corresponds to us and does not present the "account": it does not proceed along the paths of functional thinking, of calculating initiative.

Sapience that transmits freshness in the willingness to personally receive welcome restore the Truth as a Gift, and the spontaneous enthusiasm itself, capable of realizing it.

A simple blessing prayer, for the simple - this one from Jesus (v.21) - which makes us grow in esteem, fits perfectly with our experience, and gets along well with ourselves.

It does not presuppose the energy of 'models', nor the aggressive power of “bigwigs”.

In the perspective of the Peace-Happiness [Shalom] to be announced, what had always seemed imperfections and defects become preparatory energies, which complete and fulfill us also spiritually.

And instead of only living with the “big” and external, one must live in communion even with the 'small' of oneself, or there is no amiability, no authentic life.

To internalize and live the message:

How do you feel when you hear yourself say: «You don't count»?  Does it remain a humiliating contempt or do you consider it a great received Light, as Jesus did?

[Saturday 26th wk. in O.T.  October 3, 2026]

Dear Brothers and Sisters, 

The Evangelists Matthew and Luke (cf. Mt 11:25-30 and Lk 10:21-22) have handed down to us a “jewel” of Jesus’ prayer that is often called the Cry of Exultation or the Cry of Messianic Exultation. It is a prayer of thanksgiving and praise, as we have heard. In the original Greek of the Gospels the word with which this jubilation begins and which expresses Jesus’ attitude in addressing the Father is exomologoumai, which is often translated with “I praise” (cf. Mt 11:25 and Lk 10:21). However, in the New Testament writings this term indicates mainly two things: the first is “to confess” fully — for example, John the Baptist asked those who went to him to be baptized to recognize their every sin (cf. Mt 3:6); the second thing is “to be in agreement”. Therefore, the words with which Jesus begins his prayer contain his full recognition of the Father’s action and at the same time, his being in total, conscious and joyful agreement with this way of acting, with the Father’s plan. The “Cry of Exultation” is the apex of a journey of prayer in which Jesus’ profound and close communion with the life of the Father in the Holy Spirit clearly emerges and his divine sonship is revealed.

Jesus addresses God by calling him “Father”. This word expresses Jesus’ awareness and certainty of being “the Son” in intimate and constant communion with him, and this is the central focus and source of every one of Jesus’ prayers. We see it clearly in the last part of the hymn which illuminates the entire text. Jesus said: “All things have been delivered to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and any one to whom the Son chooses to reveal him” (Lk 10:22). Jesus was therefore affirming that only “the Son” truly knows the Father. 

All the knowledge that people have of each other — we all experience this in our human relationships — entails involvement, a certain inner bond between the one who knows and the one who is known, at a more or less profound level: we cannot know anyone without a communion of being. In the Cry of Exultation — as in all his prayers — Jesus shows that true knowledge of God presupposes communion with him. Only by being in communion with the other can I begin to know him; and so it is with God: only if I am in true contact, if I am in communion with him, can I also know him. True knowledge, therefore, is reserved to the “Son”, the Only Begotten One who is in the bosom of the Father since eternity (cf. Jn 1:18), in perfect unity with him. The Son alone truly knows God, since he is in an intimate communion of being; only the Son can truly reveal who God is.

The name “Father” is followed by a second title, “Lord of heaven and earth”. With these words, Jesus sums up faith in creation and echoes the first words of Sacred Scripture: “In the beginning God created the heavens and the earth” (Gen 1:1). 

In praying, he recalls the great biblical narrative of the history of God’s love for man that begins with the act of creation. Jesus fits into this love story, he is its culmination and its fulfilment. Sacred Scripture is illumined through his experience of prayer and lives again in its fullest breadth: the proclamation of the mystery of God and the response of man transformed. Yet, through the expression: “Lord of heaven and earth”, we can also recognize that in Jesus, the Revealer of the Father, the possibility for man to reach God is reopened.

Let us now ask ourselves: to whom does the Son want to reveal God’s mysteries? At the beginning of the Hymn Jesus expresses his joy because the Father’s will is to keep these things hidden from the learned and the wise and to reveal them to little ones (cf. Lk 10:21). Thus in his prayer, Jesus manifests his communion with the Father’s decision to disclose his mysteries to the simple of heart: the Son’s will is one with the Father’s. 

Divine revelation is not brought about in accordance with earthly logic, which holds that cultured and powerful people possess important knowledge and pass it on to simpler people, to little ones. God used a quite different approach: those to whom his communication was addressed were, precisely, “babes”. This is the Father’s will, and the Son shares it with him joyfully. The Catechism of the Catholic Church says: “His exclamation, ‘Yes, Father!’ expresses the depth of his heart, his adherence to the Father’s ‘good pleasure,’ echoing his mother’s ‘Fiat’ at the time of his conception and prefiguring what he will say to the Father in his agony. The whole prayer of Jesus is contained in this loving adherence of his human heart to the ‘mystery of the will’ of the Father (Eph 1:9)” (n. 2603).

The invocation that we address to God in the “Our Father” derives from this: “Thy will be done on earth as it is in heaven”: together with Christ and in Christ we too ask to enter into harmony with the Father’s will, thereby also becoming his children. Thus Jesus, in this “Cry of Exultation”, expresses his will to involve in his own filial knowledge of God all those whom the Father wishes to become sharers in it; and those who welcome this gift are the “little ones”.

But what does “being little” and simple mean? What is the “littleness” that opens man to filial intimacy with God so as to receive his will? What must the fundamental attitude of our prayer be? Let us look at “The Sermon on the Mount”, in which Jesus says: “Blessed are the pure in heart, for they shall see God” (Mt 5:8). It is purity of heart that permits us to recognize the face of God in Jesus Christ; it is having a simple heart like the heart of a child, free from the presumption of those who withdraw into themselves, thinking they have no need of anyone, not even God.

It is also interesting to notice the occasion on which Jesus breaks into this hymn to the Father. In Matthew’s Gospel narrative it is joyful because, in spite of opposition and rejection, there are “little ones” who accept his word and open themselves to the gift of faith in him. The “Cry of Exultation” is in fact preceded by the contrast between the praise of John the Baptist — one of the “little ones” who recognized God’s action in Jesus Christ (cf. Mt 11:2-19) — and the reprimand for the disbelief of the lake cities “where most of his mighty works had been performed” (cf. Mt 11:20-24). 

Hence Matthew saw the Exultation in relation to the words with which Jesus noted the effectiveness of his word and action: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news of the Gospel preached to them. And blessed is he who takes no offence at me” (Mt 11:4-6).

[Pope Benedict, General Audience 7 December 2011]