[That of Lazarus is] the last "sign" fulfilled by Jesus, after which the chief priests convened the Sanhedrin and deliberated killing him, and decided to kill the same Lazarus who was living proof of the divinity of Christ, the Lord of life and death. Actually, this Gospel passage shows Jesus as true Man and true God. First of all, the Evangelist insists on his friendship with Lazarus and his sisters, Martha and Mary. He emphasizes that "Jesus loved" them (Jn 11: 5), and this is why he wanted to accomplish the great wonder. "Our friend Lazarus has fallen asleep, but I go to awaken him out of sleep" (Jn 11: 11), he tells his disciples, expressing God's viewpoint on physical death with the metaphor of sleep. God sees it exactly as sleep, from which he can awaken us. Jesus has shown an absolute power regarding this death, seen when he gives life back to the widow of Nain's young son (cf. Lk 7: 11-17) and to the 12 year-old girl (cf. Mk 5: 35-43). Precisely concerning her he said:  "The child is not dead but sleeping" (Mk 5: 39), attracting the derision of those present. But in truth it is exactly like this: bodily death is a sleep from which God can awaken us at any moment.

This lordship over death does not impede Jesus from feeling sincere "com-passion" for the sorrow of detachment. Seeing Martha and Mary and those who had come to console them weeping, Jesus "was deeply moved in spirit and troubled", and lastly, "wept" (Jn 11: 33, 35). Christ's heart is divine-human:  in him God and man meet perfectly, without separation and without confusion. He is the image, or rather, the incarnation of God who is love, mercy, paternal and maternal tenderness, of God who is Life. Therefore, he solemnly declared to Martha:  "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die". And he adds, "Do you believe this?" (Jn 11: 25-26). It is a question that Jesus addresses to each one of us:  a question that certainly rises above us, rises above our capacity to understand, and it asks us to entrust ourselves to him as he entrusted himself to the Father. Martha's response is exemplary:  "Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world" (Jn 11: 27). Yes, O Lord! We also believe, notwithstanding our doubts and darkness; we believe in you because you have the words of eternal life. We want to believe in you, who give us a trustworthy hope of life beyond life, of authentic and full life in your Kingdom of light and peace.

We entrust this prayer to Mary Most Holy. May her intercession strengthen our faith and hope in Jesus, especially in moments of greater trial and difficulty.

[Pope Benedict, Angelus 9 March 2008]

Lord, if you had been here, my brother would not have died" (Jn 11:21, 32).

These words, which you have heard read in the Gospel of today's Mass, are pronounced first by Martha, then by Mary, the two sisters of Lazarus, and are addressed to Jesus of Nazareth, who was their friend and their brother's friend.

Today's liturgy presents the theme of death to our attention. This is now the fifth Sunday of Lent and the time of Christ's passion is approaching. The time of death and resurrection. Today we look at this fact through the death and resurrection of Lazarus. In Christ's messianic mission, this shattering event serves as a preparation for Holy Week and Easter.

2. ". . . my brother would not have died".

The voice of the human heart resounds in these words, the voice of a heart that loves and bears witness to what death is. All the time we hear about death and read news about the death of various people. There is systematic information on this subject. There is also death statistics. We know that death is a common and unceasing phenomenon. If around 145,000 people die on the globe every day, we can say that people die every moment. Death is a universal phenomenon and an ordinary fact. The universality and ordinariness of the fact confirm the reality of death, the inevitability of death, but, at the same time, they erase in a certain sense the truth about death, its penetrating eloquence.

The language of statistics is not enough here. The voice of the human heart is needed: the voice of a sister, as in today's Gospel, the voice of a person who loves. The reality of death can only be expressed in all its truth in the language of love.

For love resists death, and desires life . . .

Each of the two sisters of Lazarus does not say 'my brother is dead', but says: 'Lord, if you had been here, my brother would not have died'.

The truth about death can only be expressed from a perspective of life, from a desire for life: that is, from remaining in the loving communion of a person.

The truth about death is expressed in today's liturgy in relation to the voice of the human heart.

3. At the same time it is expressed in relation to the mission of Christ, the world's redeemer.

Jesus of Nazareth was the friend of Lazarus and his sisters. The death of his friend was also felt in his heart with a particular echo. When he came to Bethany, when he heard the weeping of the sisters and others who were fond of the deceased, Jesus "was deeply moved, he was troubled", and in this inner disposition he asked: "Where have you laid him?" (John 11: 33).

Jesus of Nazareth is at the same time the Christ, the one the Father sent to the world: he is the eternal witness of the Father's love. He is the ultimate spokesman of this love before men. He is in a certain sense the Host of it with regard to each and all. In him and for him the eternal love of the Father is confirmed and fulfilled in human history, confirmed and fulfilled in a superabundant manner.

And love opposes death and wants life.

Man's death, ever since Adam, is opposed to love: it is opposed to the love of the Father, the God of life.

The root of death is sin, which also opposes the Father's love. In human history, death is united with sin, and like sin it is opposed to love.

4. Jesus Christ came into the world to redeem man's sin; every sin that is rooted in man. That is why he confronted the reality of death; for death is united with sin in human history: it is the fruit of sin. Jesus Christ became man's redeemer through his death on the cross, which was the sacrifice that repaired all sin.

In his death, Jesus Christ confirmed the testimony of the Father's love. The love that resists death, and desires life, was expressed in the resurrection of Christ, of him who, to redeem the sins of the world, freely accepted death on the cross.

This event is called Easter: the paschal mystery. Every year we prepare for it through Lent, and today's Sunday now shows us this mystery at close quarters, in which God's love and power have been revealed, as life has brought victory over death.

5. What happened in Bethany at the tomb of Lazarus was almost the last announcement of the paschal mystery.

Jesus of Nazareth stood by the tomb of his friend Lazarus, and said: "Lazarus, come out!" (John 11: 43). With these words, full of power, Jesus raised him to life and brought him out of the tomb.

Before performing this miracle, Christ "lifted up his eyes and said: 'Father, I thank you that you have listened to me. I knew that you always listen to me, but I said this for the people around me, so that they might believe that you sent me'" (John 11: 41-42).At the tomb of Lazarus a particular confrontation of death with the redemptive mission of Christ took place. Christ was the witness of the eternal love of the Father, of that love that resists death and desires life. By raising Lazarus, he bore witness to this love. He also bore witness to God's exclusive power over life and death.

At the same time, at Lazarus' tomb, Christ was the prophet of his own mystery: of the paschal mystery, in which the redemptive death on the cross became the source of new life in the resurrection.

8. The pilgrimage, which you have undertaken today because of the Jubilee, introduces you, dear soldiers gathered here from different countries, into the mystery of redemption, through the liturgy of today's Lenten Sunday, which invites us to pause, I would say, on the frontier of life and death, to worship the presence and love of God.

Here are the words of the prophet Ezekiel: "Says the Lord God: 'You shall know that I am the Lord, when I open your graves and raise you from your graves, O my people'" (Ez 37:12, 13).

These words were fulfilled at the tomb of Lazarus in Bethany. They were definitively fulfilled at the tomb of Christ on Calvary. Today's liturgy makes us aware of this.

In the resurrection of Lazarus, God's power over man's spirit and body was manifested.

In Christ's resurrection, the Holy Spirit was granted as the source of new life: divine life. This life is man's eternal destiny. It is his vocation received from God. In this life, the eternal love of the Father is realised.

For love desires life and is opposed to death.

Dear brothers! Let us live this life! Let sin not dominate in us! Let us live this life, the price of which is redemption through Christ's death on the cross!

"And if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you" (Rom 8:11).

May the Holy Spirit dwell in you always through the grace of Christ's redemption. Amen.

[Pope John Paul II, Homily for the Jubilee of the Military 8 April 1984]

The Gospel [...] is the resurrection of Lazarus (cf. Jn 11:1-45). Lazarus was Martha and Mary’s brother; they were good friends of Jesus. When Jesus arrives in Bethany, Lazarus has already been dead for four days. Martha runs towards the Master and says to Him: “If you had been here, my brother would not have died!” (v. 21). Jesus replies to her: “Your brother will rise again” (v. 23) and adds: “I am the resurrection and the life; he who believes in me, though he die, yet shall he live” (v. 25). Jesus makes himself seen as the Lord of life, he who is capable of giving life even to the dead. Then Mary and other people arrive, in tears, and so Jesus — the Gospel says — “was deeply moved in spirit and troubled.... Jesus wept” (vv. 33, 35). With this turmoil in his heart, he goes to the tomb, thanks the Father who always listens to him, has the tomb opened and cries aloud: “Lazarus, come out!” (v. 43). And Lazarus emerges with “his hands and feet bound with bandages and his face wrapped with a cloth” (v. 44).

Here we can experience first hand that God is life and gives life, yet takes on the tragedy of death. Jesus could have avoided the death of his friend Lazarus, but he wanted to share in our suffering for the death of people dear to us, and above all, he wished to demonstrate God’s dominion over death. In this Gospel passage we see that the faith of man and the omnipotence of God, of God’s love, seek each other and finally meet. It is like a two lane street: the faith of man and the omnipotence of God’s love seek each other and finally meet. We see this in the cry of Martha and Mary, and of all of us with them: “If you had been here!”. And God’s answer is not a speech, no, God’s answer to the problem of death is Jesus: “I am the resurrection and the life” ... have faith. Amid grief, continue to have faith, even when it seems that death has won. Take away the stone from your heart! Let the Word of God restore life where there is death.

Today, too, Jesus repeats to us: “Take away the stone”. God did not create us for the tomb, but rather he created us for life, [which is] beautiful, good, joyful. But “through the devil’s envy death entered the world” (Wis 2:24) says the Book of Wisdom, and Jesus Christ came to free us from its bonds.

We are thus called to take away the stones of all that suggests death: for example, the hypocrisy with which faith is lived, is death; the destructive criticism of others, is death; insults, slander, are death; the marginalization of the poor, is death. The Lord asks us to remove these stones from our hearts, and life will then flourish again around us. Christ lives, and those who welcome him and follow him come into contact with life. Without Christ, or outside of Christ, not only is life not present, but one falls back into death.

The resurrection of Lazarus is also a sign of the regeneration that occurs in the believer through Baptism, with full integration within the Paschal Mystery of Christ. Through the action and power of the Holy Spirit, the Christian is a person who journeys in life as a new creature: a creature for life, who goes towards life.

May the Virgin Mary help us to be compassionate like her son Jesus, who made our suffering his own. May each of us be close to those who are in difficulty, becoming for them a reflection of God’s love and tenderness, which frees us from death and makes life victorious.

[Pope Francis, Angelus 29 March 2020]

(Mt 13:31-35)

Jesus helps people to discover the things of God and man in everyday life.

The Master teaches that the extraordinary of the eternal world is hidden in ordinary things: life itself is a transparency of the Mystery.

He reveals the Kingdom becoming Present, describing precisely the essential characteristics of the community of disciples - and using here the simple comparisons of the «mustard seed» and the «leaven».

To say: the authentic Church is within reach of everyone, everywhere - nonetheless exiguous; inapparent, yet intimately dynamic.

In it, we experience a contrast between beginnings and term: we experience the Kingdom 'within' each one that welcomes the character of an inapparent Word-event, but one that activates transformative and hospitable capacities.

The first term of comparison related to the life of the people [the little seed] mentions the story of a very small grain: a common concrete event, which is not very noticeable.

Around the Lake of Galilee, mustard shrubs can reach a maximum height of 3 metres, no more.

It is not the same development as the majestic cedars of Lebanon - rather of just any small tree in the kitchen garden (v.32), however, capable of giving a little refreshment to the birds that take refuge there.

It indicates a presence of little fuss: quite normal, mixed in with aubergines, courgettes and cucumbers...

Nothing big, yet hospitable to those suffering from the powerful heat of those places.

In short, the fraternities that the Lord dreams of will have nothing magnificent and outward, but they will know how to give shelter and rest.

The strength of the «mustard speck» is intimate, yet strong-willed: it will grow - though not by much.

That is, the authentic Church should not resemble a majestic ocean liner.

Maybe it will be more like a small barque: no big deal - yet it will raise hopes of life.

It will do so through the discreet witness of amiable evangelisers, who still proclaim and work, radiating light, captivating people.

Whoever approaches the threshold of the churches - the reference is to the distant and pagan - must feel at ease, at home.

Even the 'wanderers' will be fully entitled to take up their position and build their nest [in such a common Abode] even if they then decide to take flight again as soon as they have used it.

The next comparison - of the «leaven» (v.33) - insists on caring for the life goals of other brethren, with respect to the Community of believers.

In this way, it is called to be a sign of the Father's concern for all his sons.

The leaven is not useful to itself, but to the mass.

Likewise, the Church shall not serve itself; it will not be concerned with its own celebration and development [material, or with a view to proselytism; and so on].

Every Fraternity in Christ is a function of people's lives alone, where and how they are - just as they are.

To internalize and live the message:

What seed had you neglected because of its smallness, and then it turned out to be essential for your growth and the needs of others as well?

[Lunedì 17.a sett. T.O.   28 luglio 2025]

(Mt 13:31-35)

Jesus helps people discover the things of God and of man in everyday life.

The Master teaches that the extraordinary nature of the eternal world is hidden in ordinary things: life itself is a transparency of the Mystery.

He reveals the Kingdom that is becoming Present, describing the essential characteristics of the community of disciples - and using here the simple comparisons of the 'mustard seed' and 'yeast'.

In other words, the authentic Church is within everyone's reach, everywhere - yet small, inconspicuous, and yet intimately dynamic.

In it, we experience a contrast between beginning and end: we experience the Kingdom 'within' each one who welcomes the character of a humble Word-event, but which activates transformative and hospitable capacities.

The first point of comparison linked to people's lives [the seed] refers to the story of a very small grain of wheat: a concrete, common story that is not particularly noticeable.

Around the Sea of Galilee, mustard bushes can reach a maximum height of 3 metres, no more.

This is not the growth of majestic cedars of Lebanon, but rather a small tree in a home garden (v. 32), yet capable of providing a little refreshment to the birds that take refuge there.

It indicates a presence that is not very noticeable: completely normal, mixed in with aubergines, courgettes and cucumbers...

Nothing great, yet hospitable to those who suffer the intense heat of those places.

In short, the brotherhoods that the Lord dreams of will have nothing magnificent or outwardly impressive, but they will be able to offer shelter and rest.

The strength of the 'mustard seed' is intimate, yet stubborn: it will grow - even if not by much.

In other words, the authentic Church should not resemble a majestic ocean liner.

Perhaps it will be more like a small boat: nothing special, yet capable of inspiring hope for life.

It will do so through the discreet witness of loving evangelisers who continue to proclaim and work, radiating light and captivating people.

Anyone who approaches the threshold of churches – I am referring to those who are distant and pagan – must feel at ease, at home.

Even the 'wanderers' will have every right to take up residence and build their nest [in this common dwelling] even if they decide to fly away again as soon as they have served their purpose.

The next comparison - that of 'yeast' (v. 33) - emphasises the importance of caring for the life goals of other brothers and sisters in the community of believers.

In this way, it is called to be a sign of the Father's care for all his children.

Yeast is not useful to itself, but to the dough.

In the same way, the Church must not serve itself; it will not be concerned with its own celebration or development (material, proselytism, etc.).

Every Fraternity in Christ is a function of the life of the people, wherever and however they find themselves - just as they are.

To internalise and live the message:

What seed did you neglect because of its smallness, and then it proved essential for your growth and the needs of others?

[Parables: Narrative for transmutation]

The mystery of common blindness. Lost? Ready for transformation

(Mt 13:34-35)

St Paul expresses the meaning of the 'mystery of blindness' that contrasts with his journey with the famous expression 'thorn in the side': wherever he went, enemies were already waiting for him, and unexpected disagreements arose.

So it is for us: disastrous events, catastrophes, emergencies, the disintegration of old reassuring certainties - all external and murky; until recently considered permanent.

Perhaps in the course of our existence, we have already realised that misunderstandings have been the best way to reactivate ourselves and introduce the energies of renewed life.

These are resources or situations that we might never have imagined as allies in our own and others' fulfilment.

Erich Fromm says:

'To live is to be born every moment. Death occurs when we cease to be born. Birth is therefore not an act; it is an uninterrupted process. The purpose of life is to be born fully, but the tragedy is that most of us die before we are truly born'.

Indeed, in a climate of unrest or absurd differences [which force us to regenerate], the most neglected inner virtues sometimes come to the fore.

New energies - seeking space - and external powers. Both malleable; unusual, unimaginable, unorthodox.

But they find solutions, the real way out of our problems; the path to a future that is not simply a reorganisation of the previous situation, or of how we imagined 'we should have been and done'.

With one cycle concluded, we begin a new phase; perhaps with greater rectitude and frankness - brighter and more natural, humanising, closer to the 'divine'.

Authentic and engaging contact with our deepest states of being is generated in an acute way precisely by detachments.They lead us to a dynamic dialogue with the eternal reserves of transmuting forces that inhabit us and belong to us.

A primordial experience that goes straight to the heart.

Within us, this path 'fishes' for the creative, fluctuating, unprecedented option.

In this way, the Lord transmits and opens his proposal using 'images'.

An arrow of Mystery that goes beyond the fragments of consciousness, culture, procedures, and what is common.

For a knowledge of oneself and of the world that goes beyond that of history and current events; for an active awareness of other contents.

Until the turmoil and chaos themselves guide the soul and compel it to a new beginning, to a different perspective (completely shifted), to a new understanding of ourselves and the world.

Well, the transformation of the universe cannot be the result of cerebral or dirigiste teaching; rather, it is the result of a narrative exploration that does not distance people from themselves.

And Jesus knows this.

Talking about God means first of all expressing clearly what God we must bring to the men and women of our time: not an abstract God, a hypothesis, but a real God, a God who exists, who has entered history and is present in history; the God of Jesus Christ as an answer to the fundamental question of the meaning of life and of how we should live. Consequently speaking of God demands familiarity with Jesus and his Gospel, it implies that we have a real, personal knowledge of God and a strong passion for his plan of salvation without succumbing to the temptation of success, but following God’s own method. God’s method is that of humility — God makes himself one of us — his method is brought about through the Incarnation in the simple house of Nazareth; through the Grotto of Bethlehem; through the Parable of the Mustard Seed. 

We must not fear the humility of taking little steps, but trust in the leaven that penetrates the dough and slowly causes it to rise (cf. Mt 13:33). In talking about God, in the work of evangelization, under the guidance of the Holy Spirit, we must recover simplicity, we must return to the essence of the proclamation: the Good News of a God who is real and effective, a God who is concerned about us, a God-Love who makes himself close to us in Jesus Christ, until the Cross, and who in the Resurrection gives us hope and opens us to a life that has no end, eternal life, true life. St Paul, that exceptional communicator, gives us a lesson that goes straight to the heart of the problem of faith: “how to speak of God” with great simplicity.

[Pope Benedict, General Audience, 28 November 2012]

If in Christ the Kingdom of God "is near" and indeed present, definitively in the history of humanity and the world, at the same time its fulfilment continues to belong to the future. And so Jesus commands us to pray to the Father, "Thy Kingdom come" (Mt 6:10).

4. We must keep this question in mind as we deal with the Gospel of Christ as the "good news" of the Kingdom of God. This was the "guiding" theme of Jesus' proclamation, which speaks of the Kingdom of God above all in his numerous parables. Particularly significant is the parable that presents the Kingdom of God as a seed that a sower sows in the ground he has cultivated (cf. Mt 13:3-9). The seed is destined to "bear fruit" by its own virtue, without doubt, but the fruit also depends on the soil in which it falls (cf. Mt 13:19-23).

5. On another occasion, Jesus compared the Kingdom of God (the "Kingdom of Heaven" according to Matthew) to a mustard seed, which "is the smallest of all seeds," but once it has grown, it becomes a leafy tree, in whose branches the birds of the air find shelter (cf. Mt 13:31-32). He also compares the growth of the Kingdom of God to "yeast" that ferments flour so that it becomes bread to feed people (cf. Mt 13:33). However, Jesus also dedicates another parable to the problem of the growth of the Kingdom of God in the soil that is this world, that of the good wheat and the weeds sown by the "enemy" in the field sown with good wheat (cf. Mt 13: 24-30). Thus, in the field of the world, good and evil, symbolised by wheat and weeds, grow together "until the harvest", that is, until the day of divine judgement: another significant allusion to the eschatological perspective of human history. In any case, it tells us that the growth of the seed, which is the "word of God," is conditioned by how it is received in the field of human hearts: this determines whether it produces fruit and yields "a hundredfold, sixtyfold, or thirtyfold" (cf. Mt 13:23) according to the dispositions and responsiveness of those who receive it.

[Pope John Paul II, General Audience, 27 April 1988]

Do Christians truly believe in the power of the Holy Spirit within them? Do they have the courage to sow the seed, to put themselves on the line, or do they take refuge in a pastoral approach of conservation that does not allow the Kingdom of God to grow? These are the questions posed by Pope Francis during Mass celebrated at Santa Marta on Tuesday, 31 October, in which he outlined a horizon of 'hope' for every single person and for the Church as a community: that of the full realisation of the Kingdom of God, which has two pillars: the disruptive 'power' of the Spirit and the 'courage' to let this power be unleashed.

The inspiration came to the Pontiff from reading the Gospel passage (Luke 13:18-21) in which "Jesus seems to struggle a little: 'But how can I explain the Kingdom of God? What can I compare it to?'" and uses "two simple examples from everyday life": those of a mustard seed and yeast. Both are small, Francis explained, and seem harmless, "but when they enter into that movement, they have a power within them that comes out of themselves and grows, going beyond, even beyond what we can imagine." This is precisely "the mystery of the Kingdom."

The reality, in fact, is that "the grain has power within it, the yeast has power within it," and also "the power of the Kingdom of God comes from within; the strength comes from within, the growth comes from within." It is not, added the Pope with a comparison that refers to current events, "a growth such as occurs, for example, in the case of a football team when the number of fans increases and makes the team bigger," but "comes from within." This concept, he added, is taken up by Paul in his Letter to the Romans (8:18-25) in a passage "full of tension," because "this growth of the Kingdom of God from within, from the inside, is a growth in tension."

This is where the apostle explains: 'How many tensions there are in our lives and where they lead us', and says that 'the sufferings of this life are not comparable to the glory that awaits us'. But even 'waiting' itself, said the Pontiff, rereading the epistle, is not a 'peaceful' waiting: Paul speaks of 'ardent expectation'. There is an ardent expectation in these tensions." Moreover, this expectation is not only human, but "also of creation," which is "straining toward the revelation of the children of God." In fact, "creation, like us, has been subjected to transience" and proceeds in the "hope that it will be freed from the slavery of corruption." Therefore, 'it is the whole of creation that, from the existential transience it perceives, goes straight to glory, to freedom from slavery; it leads us to freedom. And this creation — and we with it, with creation — groans and suffers the pains of childbirth until today'.

The conclusion of this reasoning led the Pope to relaunch the concept of "hope": man and the whole of creation possess "the first fruits of the Spirit," that is, "the internal force that drives us forward and gives us hope" for the "fullness of the Kingdom of God." This is why the Apostle Paul writes 'that phrase which teaches us so much: "For in hope we were saved".

This, the Pontiff continued, is a 'journey', it is 'what leads us to fulfilment, the hope of escaping from this prison, from this limitation, from this slavery, from this corruption, and arriving at glory'. And it is, he added, 'a gift of the Spirit' that 'is within us and leads to this: to something great, to liberation, to great glory. And that is why Jesus says: "Within the mustard seed, that tiny grain, there is a force that unleashes unimaginable growth."

Here, then, is the reality prefigured by the parable: "Within us and in creation — because we are going together towards glory — there is a force that unleashes: there is the Holy Spirit. Who gives us hope." And, Francis added, "To live in hope is to let these forces of the Spirit go ahead and help us grow towards this fullness that awaits us in glory."

The Pope then reflected on another aspect, because the parable adds that "the mustard seed is taken and thrown away. A man took it and threw it into his garden" and that even the yeast is not left helpless: "a woman takes it and mixes it." It is clear that "if the grain is not taken and thrown, if the yeast is not taken by the woman and mixed, they remain there and that inner strength they have remains there." In the same way, Francis explained, "if we want to keep the grain for ourselves, it will be just grain. If we do not mix it with life, with the flour of life, the yeast, only the yeast will remain." It is therefore necessary to "throw, mix, that courage of hope." Which "grows, because the Kingdom of God grows from within, not through proselytism." It grows "with the power of the Holy Spirit."In this regard, the Pope recalled that "the Church has always had both the courage to take and throw away, to take and mix," and also "the fear of doing so." He noted: "So often we see that a pastoral approach of conservation is preferred" rather than "letting the Kingdom grow." When this happens, "we remain what we are, small, there," perhaps "we are safe," but "the Kingdom does not grow." Whereas "for the Kingdom to grow, we need courage: to throw the grain, to mix the yeast."

Some might object: "If I throw the grain, I lose it." But this, the Pope explained, is always the reality: "There is always some loss in sowing the Kingdom of God. If I mix the yeast, I get my hands dirty: thank God! Woe to those who preach the Kingdom of God with the illusion of not getting their hands dirty. They are museum curators: they prefer beautiful things" to "the gesture of throwing so that the force is unleashed, of mixing so that the force grows."

All this is contained in the words of Jesus and Paul proposed by the liturgy: the "tension that goes from slavery to sin" to "the fullness of glory." And the hope that "does not disappoint" even if it is "small like a grain of wheat and like yeast." Someone, the Pontiff recalled, "said that it is the humblest virtue, it is the servant. But there is the Spirit, and where there is hope there is the Holy Spirit. And it is precisely the Holy Spirit who carries forward the Kingdom of God." He concluded by suggesting that those present think again about "the mustard seed and the yeast, about throwing and mixing" and ask themselves: "How is my hope? Is it an illusion? A 'maybe'? Or do I believe that the Holy Spirit is there? Do I speak with the Holy Spirit?"

[Pope Francis, St. Martha's, in L'Osservatore Romano, 1 November 2017]

(Lk 11:1-13)

Teach us to pray: no longer looking outward

«When you pray, do not babble like the pagans, for they think they will be heard because of their wordiness» (Mt 6:7; cf. Lk 11:1).

The God of religions was named with an overabundance of high-sounding honorific epithets, as if he craved ever more numerous ranks of incensers.

The «Father» is not accompanied by prestigious titles. A child doesn’t address the parent as a very high, eternal and omnipotent, but the a reliable family Person who transmits life to him.

And the son doesn’t imagine that he has to offer external cries and acknowledgments: the Father looks at needs, not merits.

«Et ne nos inducas in tentationem»: ancient Prayer of the sons.

«Do not induce us [Lead us not into]» is (in the Latin and Greek sense: «until the end») an ancient Symbol of the ‘reborn in Christ’, in the experience of real life.

In religions there are clearly opposed demons and angels: disordered and dark powers, contrary to the bright and "right" ones.

But by dint of relegating the former, the worst continually resurface, until they win the game and spread.

In the lives of the saints we see these great women and men strangely always under temptation - because they disdain evil, therefore they do not know it.

Gradually, however, the little constant naggings becomes overwhelming crowds.

The persons of Faith do not act according to pre-established and superficial models, not even religious ones; they are aware that they are not heroes or paradigm phenomena.

That's why they rely on. They let intimate problems go by: understood its strength!

This is the meaning of the formula of the Our Father, in its original sense: «and lead us not into [the end of] temptation [trial] (because we know our weakness)».

If, on the other hand, our 'counterpart' becomes a protagonist, a one-sided pivot, a constant afterthought, and a block, we are done for.

Pain, failures, sadness, frustrations, weaknesses, a thousand anxieties, too many falls, accustom us to experience transgressions as part of ourselves: Condition to be evaluated, not "guilt" to be cut horizontally.

In the process of true salvific transmutation, that signal speaks of us: within a deviation or the eccentricity there is a secret or a knowledge to be found, for a ‘new personal birth’.

Looking at the discomforts and oppositions, we realize that these critical sides of being become like a malleable magma, which approaches our healing more quickly. As if through a permanent, radical conversion… because it involves and belongs to us; not in peripheral mode, but basically, of Seed and Nature.

Absorbed patterns and beliefs don’t allow us to understand that the passionate life is composed of opposing states, of competitive energies - which must not be disguised in order to be considered decent people.

Perceiving and integrating such depths, we lay down the idea and atmosphere of impending danger, devoid of further opportunity; only for death.

We become mature, without dissociation or hysterical states resulting from contrived identifications, nor disesteem for an important part of us.

In short, straits and "crosses" have something to tell us.

They shake the soul to the root, sweep away the absorbed masks, ignite the person, and save the life.

In this way, inconveniences and anxieties help us. They hide capabilities and possibilities that we do not yet see.

In the virtue of the shaky yet unique exceptionality for each person, here is the true journey opening up.

Path of the Father and of the heart, Way that wants to guide us to alternative trajectories, new dimensions of existence.

The difference of the Faith, compared to ancient religiosity [in the sense of the ‘Cross-inside’]?

It’s in the consciousness that only the sick heal, only the incomplete grow.

Only the halting women and men regain expression, evolve. And falling, they snap forward.

(Lk 11:5-13)

Sometimes we put the Father in the dock, because he seems to let things go as our freedom directs them.

But his Design is not to make the world work to the perfection of old-fashioned transistors, or integrated circuits (in their respective “packages”) or “chips” [various “little bits”]...

God wants us to acquire a New Creation mentality. His Action shapes us on the Son, transforming projects, ideas, desires, words, standard behaviors.

At first, perhaps prayer may seem tinged with only requests. The more one proceeds in the experience of prayer in Christ, the less one asks.

The questions are attenuated, to the point of almost entirely ceasing - in an ever more conscious welcome, which becomes real contemplation and union.

We don’t know how long, but the ‘Result’ takes over suddenly: not only certain, but disproportionate.

As extracted from a continuous incandescence process, where there are no logical networks, nor easy shortcuts.

We receive the maximum and complete Gift.

And we can host it with dignity. A new Creation in the Spirit, a different aspect.

Unusual destination - not simply one that’s fantasized or well arranged [as transmitted or expected].

God allows events to take their own course, apparently distant from us;  therefore prayer can take on dramatic tones and arouse irritation - as if it were an open dispute between us and Him.

But the Lord chooses not to vouch for our external dreams. He doesn’t allow himself to be introduced into small limits.

The Eternal wants to involve us in something other than our goals, which are often too similar with what we have under our noses.

He invents expanded horizons, and makes us dialogue with our deep states, so that we give up the rigid point of view and are introduced into another kind of programs.

Reading from a totally "inadequate" point of view can open minds - and change feelings, transform us inside.

When someone believes to have understood the world… other, more intense expectations become already conditioned, which vice versa would like to invade our space.

Prayer then must be insistent, because it’s like a look placed on oneself; not as we thought.

The inner eye creates a sort of clear space, inside, to welcome the Presence that does not pull the essential self of the person elsewhere.

(By dwelling for a long time in the House of our very special essence).

The conscious emptying out of the piled-up junk is as if filled by the interpersonal dialogue-Listening with the Source of being.

Our particular Seed is nestled in this Wellspring of flowing water: there the difference in face that belongs to us is as if seated and in the making.

Without the definitions and aspirations of nomenclature, in a "discharged" state but full of potential energies - our characteristic and unmistakable Plant touches the divine condition.

Through incessant dialogue with the Father in prayer, we make room for the Roots of Being, for a different fate.

This in the conscious gap of that part of us that seeks certainties, approvals.

Continuous prayer [incessant listening and perception] excavates and disposes of the volume of banal redundant thoughts.

In such a space, opportunities are opened up, inner cleansing is created so that the Gift - even extravagant ones - can arrive. Not second-hand.

[17th Sunday in Ordinary Time (year C), July 27, 2025]

(Luke 11:1-13)

Cross within Prayer: no longer looking outward

Sons’ Prayer: performance or listening?

In the communities of Matthew and Luke, the "prayer" of the children - the "Our Father" - does not arise as a prayer, but as a formula of acceptance of the Beatitudes (in its sections: invocation to the Father, the human situation and the coming of the Kingdom, liberation).

In any case, the full difference between religious prayer and expression animated by Faith lies in the distinction between: Performance or Perception.

[As Pope Francis says: 'Praying is not talking to God like a parrot'. 'Our God does not need sacrifices to win his favour! He needs nothing'.

In religions, in fact, it is the praying subject who 'prays', expressing requests, exposing himself, praising, and so on.

Again in Thomism, the virtue of religion was considered an aspect of the cardinal virtue of Justice. In other words, the right position of man before God is that of one who recognises a duty of worship (worship that comes from him) towards the Creator; and man - the subject of prayer - would fulfil it.

Conversely, the son of God in Christ is a 'listener' to the Logos: he is the one who listens, perceives, welcomes: in short, the authentic Subject who expresses himself is God himself.

He reveals himself through the Word, in the reality of events, in the folds of universal and personal history, in the particular Call he grants us, even in intimate images.

These become plastic expressions of Mystery (and personal Vocation) which, wave upon wave, even guide the soul.

"When you pray, do not babble like the pagans, for they think that they will be heard because of their many words" (Mt 6:7; cf. Lk 11:1).

In Faith, we participate in the authentic prayer of Jesus himself - Person in us - addressed to the Father, first of all in "listening" to His providential proposals: as if, united with our Friend and Brother, we were entering into this Dialogue - filled with even figurative suggestions.

But it is the Only Begotten Son who prays; we are not the great protagonists. Only in this sense can the act of prayer be defined as "of the children" or "Christian".

Our life of prayer is not an ascetic exercise - much less a duty or a shopping list - because God does not need to be informed about something He had not thought of before.

As the Master says, the Father knows what we need (Mt 6:8). Therefore, no effort is necessary to turn to Him [no painful struggle to focus on ourselves and come out of ourselves...]. Nor does He oblige us to say too many (or the right) words.

Authentic prayer is not a repetition, nor a leap into the external darkness, but rather a searching and sifting, a gift. It is a plunge into our being, where the intimacy of the Agreement seeks to understand the Author's signature in the heart of events, even in emotions.

The prayer of the man of Faith does not aim to introduce God's will and the reality of situations into narrow horizons and already understandable judgements, as if pushing it into unnatural harmonies.

Prayer is a perceptive leap without repetitive identities, from one's own core - which eliminates mental toxins; and thus becomes an experience of fullness of being, in search of global and personal meaning.

The praying man is not even prey to some kind of excited (ridiculous or soporific) paroxysmal state: he is welcoming an Action - a Work of paradoxical suspension, on the path towards his own Beatitude.

Prayer is even an aesthetic gesture in Christ. Precisely because it tends to jolt our everyday imagination, so that it may be shaped according to the guiding vision that dwells within. It shifts and almost directs the eye of the soul, and the ecclesial experience.

A virtue-event that gradually chisels away at that very personal image that brings to awareness a goal or a communal reality of praise, or rather an innate narrative... A voice of unknown energies, for important changes.

Step by step, this perception and dialogue that emerges leads us to internalise hidden glimpses of the path that belongs to us: a missionary spirit that seeks harmony, the creation of a living environment, and so on. Even destabilising ones.

Only in this sense is prayer beneficial to us.

Nor can it be reduced to a group distinction, because while recognising themselves in certain knowledge, each person has their own language of the soul, a significant history and sensitivity, an unprecedented iconic world (also in terms of dreamed micro and macro relationships), as well as a unique task of salvation.

For this reason too – although in relation to the community of reference – the Symbol of those reborn in Christ who turn to the Father has come down to us in different versions: Matthew, Luke, Didache [‘Teaching’, perhaps contemporary with the last writings of the New Testament, a sort of early Catechism].To introduce us to specific considerations, it is appropriate to ask ourselves: why does Jesus not frequent places of worship to recite traditional formulas, but rather to teach?

And there is never any mention of the apostles praying with Him: it seems that they only wanted a formula to distinguish themselves from other rabbinical schools (cf. Lk 11:1).

The Lord stands firm only on the mentality and lifestyle: he proceeds on fundamental options - and insists on a perception aimed at welcoming, rather than on our saying and organising (which are not deeply imbued with a well-founded eternity).

Father

The God of religions was named with an abundance of high-sounding honorific epithets, as if He craved ever larger crowds of flatterers.

The Father does not surround himself with prestigious titles. A child does not address his parent as someone who is very high, eternal or exalted, but as the one who gives him life.

And the son does not imagine that he must offer cries and external acknowledgements - otherwise the superior and master would be offended and might punish him: the Parent looks at needs, not merits.

The God of religions rules his subjects by issuing laws, as a sovereign does; the Father transmits his Spirit, his very Life, which elevates and perfects both the capacity for personal listening and awareness (e.g., of one's brothers and sisters).

The only request is to extend our missionary resources and to feed ourselves with the Bread-Person who remoulds us according to his own virtues, according to what we should be, and perhaps already could have been.

A reality within our reach is the cancellation of the material debts that our neighbour has incurred out of necessity.

There is no witness to God-Love that does not pass through a fraternal community, where the communion of goods is lived.

The assurance of being at peace with God lies in the joy of living together and sharing.

In religious belief, material blessings are often confused with divine blessings, which accentuates competition, artificial primacy and the hardships of real life.

Conversely, the spirit of the Beatitudes is evident in a people where distinctions between creditors and debtors are abolished.

«Lead us not»: ancient prayer of sons, in real life

The essence of God is: Love that does not betray or abandon; it is useless, confusing and blasphemous to ask a Father: 'Do not abandon me' [cf. Greek text]. Even if it may be effective to the external ear.

The false mystics of Jesus abandoned (even by the Father!) do not educate; they may fascinate, they certainly confuse - and they brainwash.

In prayer, only the Spirit is guaranteed: the clarity to understand the fruitfulness of the Cross, the gain in loss, life not in triumph but in death. And the strength to be faithful to one's calling, despite persecutions, even 'internal' ones.

The community and individual souls, however, ask not to be placed in extreme conditions of trial, knowing well their own limits, their personal invincible precariousness, even if redeemed.

This is the threshold that distinguishes religiosity from Faith: on the one hand, the 'safe' formula of the convinced and strong; on the other, a humble and expectant prayer: that of the unsteady, redeemed by love.

'Lead us not' is precisely (in the Latin and Greek sense: 'lead us to the end') an ancient symbol of those reborn in Christ, in the experience of real life.

In religions, there are clearly opposing demons and angels: disordered and dark powers, contrary to the luminous and 'right' ones.

But by dint of pushing back the former, the worst continually resurface, until they win the game and spread.

In the lives of the saints, we see these great men strangely always under temptation - because they disdain evil, they do not know it. Gradually, however, the constant harassment becomes an uncontrollable crowd.

Women and men of faith do not act according to pre-established, superficial models, not even religious ones; they are aware that they are not heroes or paradigm phenomena.

That is why they entrust themselves. They let their intimate problems pass: they have understood their power!

This is the meaning of the Lord's Prayer in its original sense: 'do not bring us to trial, for we know our weakness'.

This attention arises so that sin itself - by dint of denying it, then masking it - does not paradoxically become the hidden protagonist of our journey. The focus of attention, which unfortunately clogs the mind, blocking the internal processes of spontaneous growth, perception of Grace and self-healing [in accordance with one's own unique Calling].

This would be the opposite of Redemption and Freedom, and therefore of Love: it is destroyed where there is a superior who dominates - even if it is God.

On the other hand, it is very beneficial to recover the energy that has brought us into contact with our deepest layers, opening up new horizons. We should take it on board and make it our own, in order to (only then) invest it in unexpected and wise ways.If, on the other hand, our 'counterpart' becomes a constant afterthought and block, we’re done for.

Pain, failure, sadness, frustration, weakness, a thousand anxieties, too many falls, accustom us to experiencing evil as part of ourselves: a condition to be evaluated, not a 'fault' to be cut out.

In the process of true salvific transmutation, that signal speaks about us: within a deviation or eccentricity there is a secret or knowledge to be discovered, in order to be personally reborn.

By looking at discomfort and opposition, we realise that these critical aspects of being become like malleable magma, which more quickly brings about healing. It is like a permanent, radical conversion... because it involves us and belongs to us; it is not artificial or superficial, but fundamental, coming from our core, from our seed and nature.

Absorbed patterns and beliefs prevent us from understanding that a passionate life is made up of contrasting states, of competing energies - which we must not mask in order to be considered respectable people.

By perceiving and integrating these depths, we abandon the idea and atmosphere of impending danger, devoid of further opportunities, only for death.

We become mature, without dissociations or hysterical states resulting from artificial identifications, or contempt for an important part of ourselves.

In short, limitations and 'crosses' have something to tell us.

They shake the soul to its core, sweep away absorbed masks, ignite the person, and save lives.

In this way, inconveniences and anxieties help us. They hide abilities and possibilities that we cannot yet see.

In the virtue of the fragile yet unique exceptionality of each person, the true path opens up.

The path of the Father and of the heart, the Way that wants to guide us towards alternative trajectories, new dimensions of existence.

What is the difference between Faith and ancient religiosity [in the sense of the cross within]?

It lies in the awareness that only the sick are healed, only the incomplete grow.

Only the limping regain expression, evolve. And by falling, they spring forward.

Continuous prayer: a condition of grace and strength that does not lead astray.

Failing without failing. Struggle: incessant, effective, with ourselves and with God

(Lk 11:5-13)

Sometimes we put the Father in the dock, because He seems to let things go as our freedom directs them.

But his plan is not to make the world work with the perfection of transistors (of the past) or integrated circuits (in their respective 'packages') or 'chips' [various 'bits and pieces']...

God wants us to acquire a New Creation mentality. His Action shapes us in the image of his Son, transforming our plans, ideas, desires, words and standard behaviour.

At first, prayer may seem tinged with requests. The more we progress in the experience of prayer in the Spirit of Christ, the less we ask.

The questions diminish until they almost cease altogether.

Desires for accumulation, revenge and triumph give way to listening and perception.

The penetrating eye notices what is within reach and what is unusual, in an ever more conscious acceptance that becomes real contemplation and union.

We do not know how long it takes, but the 'result' comes suddenly: not only certain, but disproportionate.

But as if extracted from a process of continuous incandescence, where there are no logical networks or easy shortcuts.

We receive the greatest and most complete Gift. And we can welcome it with dignity. A new Creation in the Spirit, a different aspect.

An unexpected Face - not simply the one fantasised or well arranged (as transmitted by the family or expected in the background).

God allows events to follow their course, apparently distant from us; therefore, prayer can take on dramatic tones and arouse irritation - as if it were an open dispute between us and Him.

But He chooses not to be the guarantor of our external dreams. He does not allow Himself to be confined within narrow limits.

He wants to involve us in something far greater than our goals, which are often too conformist to what we have right under our noses.

He invents expanded horizons, but in this struggle it must be clear that we must not fail ourselves. That is, the character of our essence and vocation.

All this, precisely by not betraying ourselves - that is, by giving up our rigid point of view and dialoguing with our deepest layers.

This process shifts the conditioned emphasis.

It is not that God takes pleasure in being constantly prayed to and relied upon by the poor.

It is we who need time to encounter our own souls and allow ourselves to be introduced to other kinds of programmes that are not conformist and predictable.

Reading events according to totally 'inappropriate', eccentric or excessive visions, less constrained by the usual armour (and so on) can open the mind.

Broadening one's gaze increases intuition, changes feelings, transforms and activates. It captures other patterns, opens up different horizons - with already prodigious, certainly unpredictable intermediate results.

When someone believes they have understood the world, they already condition themselves to further, more intense desires that would invade our space.

This artificial 'nature' of spurious, external or other people's attitudes blocks the path that leads to the nature of character, the true calling and personal mission.

Prayer must be insistent, because it is like a gaze fixed on oneself; not as we had thought: authentically. 

The inner eye serves to create a sort of clear and individual space within, which opens up to our own and others' Presence, to be looked at (in the way that matters).

It will be the wisest, strongest and most reliable travelling companion... carrying our identity-character and not pulling the essential self of the person elsewhere.

The conscious emptying of the clutter piled up (by ourselves or others) must be filled over time through an intensity of Relationship.

This is interpersonal dialogue-Listening with the Source of being.

Nestled within it is our particular Seed: there, the difference in the face that belongs to us is seated and in the making.

It will be the radical depth of the relationship with our Root - perhaps lost in too many regular, even elevated or functioning expectations - that will give us another, more convincing Way.

And it will reveal the unique tendency and destination that belongs to us, for the Happiness we never imagined.

Goals, resolutions, disciplines, memories of the past, dreams of the future, searches for points of reference, habitual assessments of possibilities, piles of merit... sometimes these are ballast.

They distract us from the land of the soul, where our grain would like to take root and become what is in our hearts.

And from the Core, we understand the Mission we have received - not conquered, nor possessed - so that it may grant us another prodigious quality (not visibility).

Often, the mental and emotional system recognises itself in an album of thoughts, definitions, gestures, forms, problems, titles, tasks, characters, roles and things that are already dead.

This morphology of interdiction loses sight of the authentic present, where, on the contrary, the divine Dream takes root and completes us, realising us in our specificity.

So here is the therapy of absolute premonition in Listening - of non-planning; starting with each one of us.

This is done in the conscious gap of that part of us that seeks security, approval, and indulges in banality.

Through incessant dialogue with the Father in prayer, we make room for the roots of Being, which (in the meantime) is already filling us with visions and opportunities for a different fate.

By reactivating the exploratory energy suffocated in the gears, we create the right space and set off again on the Exodus.

Being satisfied, stopping, settling in one place would transform even qualitative achievements into a land of new slavery.

It would force us to act and retrace steps we have already taken - which, on the contrary, we are called upon to overcome.

Exodus... within a spring-like, cosmic and identifying relationship that is uniquely fundamental.

Thanks to prolonged listening in prayer, we children acquire the knowledge of the soul and of the Mystery.

We dwell for a long time in the House of our very special essence.

In this way, we plant it - or root it even deeper - in order to understand it and recover it completely, clear and full.

Now freed from the destiny traced in an environment of hardship, already marked but devoid of dreams.

When we are ready, Uniqueness will come into play with a new solution, even an extravagant one.

It will give birth to what we truly are, at our best - within that chaos that solves real problems. And wave after wave, it will leap towards the finish line.

Away with definitions and aspirations from nomenclature, in a sort of letting go of ourselves - in a 'discharged' state but full of potential energy - we will give space to the new Seed that knows more than anyone else.

Already here and now, our characteristic and unmistakable Plant wants to touch the divine condition.

Continuous prayer [listening and perception, not sporadic] digs and disposes of the volume of banal, redundant thoughts in this space.

In this interstice and 'void', opportunities open up. Inner cleansing is created so that the Gift may arrive - not second-hand.

Do we want a decisive conversion? Do we desire a return to the totality of humanising existence, without limitations and in our uniqueness?

[Then can divine action reach anyone? Does it take root in any face? And how can we avoid breaking it?].

Why not start afresh now? Prayer and the "new fullness" of the Spirit become for us - children in the process of growing up - the milk of the soul.

[Cf. Jn 16:23-28: Prayer in the Name: Saturday 6th Easter] [Cf. Mt 11:25-27: Jesus' only prayer that is little taught: Wednesday 15th T.O]

The second fall

Pros and cons

Lk 11:14-23 (14-26)

Prejudice undermines unity, and no one can seize Jesus and hold him hostage. He is the strong one whom no fortified citadel can contain.

Those who fear losing their command and losing their artificial prestige have already lost. No armour or booty can hold them back.

There is no custom, compromise or police force to trust that can withstand the siege of Freedom in Christ.

The Scriptures form an inseparable unity. However, only in Him does Tradition not block charisms, diminish us, cause anxiety, or lead to scruples—rather, it acquires its vital significance.

Friendship with the Risen One is in fact extraordinarily original and respects uniqueness. It lies in continuity and at the same time in a break with the old mindset. It is the vital monotheism of a new Spirit who welcomes gifts.

Those who do not commit themselves to expanding the creative work of the Father, those who do not do their utmost to understand and enliven situations or people - even respecting eccentricities that previously had no place and seemed incommunicable - hover over illusions, disperse themselves and undermine the whole environment.

The Tao Te Ching (LXV) says: "In ancient times, those who practised the Tao well did not make the people perceptive, but strove to make them obtuse: the people are difficult to govern because their wisdom is too great."

Normal people accept chaos, they do not shun life. Missionaries are trained to find in every effort, in every mistake or imperfection, a new order, orderly and secret. Nothing external.

In every uncertainty there is a certainty, in every insecurity a greater security, in every shadow an unexpected pearl, in every disorder a cosmos: this is the secret of life, of happiness, of the experience of Faith.

The authorities were attached to their false prestige and very concerned that Jesus was faithful to his unique task and might succeed in taking away from them the people they had lured - but now liberated - from the religion of fear.

He (his community) remained more convincing because he was bringing about the Kingdom, he was beginning to show it; not in fantasies of cataclysms that would put souls on a leash, but alive and efficient, step by step, person by person.

It met the desire for human fulfilment that dwelled in every heart, so it did not rely on obsessions and paroxysms or on the Law, but on real good, healing, life (always different).

The care of individual and relational infirmities was no longer a secondary matter: thus, for example, the liberation of a single unhappy person began to seem to have absolute, definitive value.

The scene on earth could no longer be dominated by adapted catechisms and pious customs that denied everything except fears.

In short, Christ himself is the strong man who sees far, a sign of God's effective coming among men.

With him, the reign of illusions and fixed positions declines; the world opposed to the disintegration of concrete existence takes over, respecting the uniqueness and conviviality of differences.

The activity of his Church performs exorcisms: it emancipates from dehumanising forces, conditioning and structures. It moves not on a legalistic level, but on a level of active faith and love that guarantees to each person the path of spontaneity and fulfilment desired in their heart.

Even today, the fraternal community must be aware that it is an instrument of redemption and an energetic presence of God among ordinary men and women of all cultural backgrounds, to lead them and accompany them towards a present-future that gives breath not only to the group but also to individual inclinations.

The assemblies of the children are enabled by grace and vocation to untie knots and overcome mental barriers, thus creating a welcoming environment that accepts travellers: this is the principle and non-negotiable horizon of the Faith.

By overcoming old fixed convictions that bracket the reality of people and accentuate their blockages, the community of children in the Risen One is called to become the power of God.

It is urged to become a clear sign of the enterprising presence of the personal and diligent Holy Spirit [“the finger of God”: v. 20], who surpasses reassuring and empty spirituality, as well as the superficial, indolent distraction of devotion according to customs imposed by conventions and chains of command.

But why does Jesus emphasise that the second fall is more ruinous than the first (vv. 24-26)?

If the mind of the faithful is emptied of the great step of the living Christ - which it has first practised and recognised within itself and in its mission - it is no longer focused on something useful, vital and splendid: weakened, it is lost.

While Luke was writing the Gospel, in the mid-80s, there were quite a few defections due to persecution.Believers were discouraged, dismayed by social contempt - thus many saw the enthusiastic excitement of the early days fade away.

Love could not be put in the bank, but several brothers in the community who had come from paganism, after an initial experience of conversion, preferred to return to their former life, to imitating models, to the usual easy thoughts, to the attractions and approval of the crowds.

Falling back and resigning themselves to the forces at work, some abandoned the position of inner autonomy they had gained through the liberating action of the idols, favoured by the wise and prayerful life in the fraternal community.

Then they also attempted an individual search for compensation and revenge for the difficult years spent being faithful to their vocation, in that stimulus to grow together through the exchange of gifts and resources.

Lk warns us: it is normal that there are as many nights as there are days.

We understand the stress of wandering in order to approach the infinity of the soul, the competitive reality and our neighbours (even those in the community) - but be careful... a second fall would be worse than the first.

The person who once returned to himself and gave up everything in despair would then succumb to general disillusionment, to a more global lack of judgement, awareness and trust.

All this still happens today due to particular pressures, discouragement or hastiness, after seeing ideals shattered by imperfect circumstances. Or because of the effort of facing discoveries and developments (which always call everything into question) in the long time needed to achieve patient consistency with one's own deep-rooted codes.

Thus, those who allow themselves to be stunned would easily return to seeking the green light from others and that alignment that hides conflicts and makes them tremble less - because the old conviction that has become a modus vivendi does not change the ways of doing things or the normal frame of reference.

Difficulties caused some to give up, and this seemed to put a tombstone on the hope of actually building an alternative society without hurting ourselves too much.

But the Gospel reiterates that a neutral attitude (v. 23) from a safe distance is not an option. There are no half measures: only clear choices and no repressed needs.

Integrate, yes: contradictory sides always dwell in our hearts, and there is no need to be alarmed by this. Opposing states of being are a richness that completes us.

Indeed, we become neurotic precisely when reductionist obsessions or single-issue (club) demands prevail and stifle the multifaceted Call - which, although chiselled by Name, is never one-sided.

To live fully, freely and happily, it is good to be ourselves, aware of who we are: perfect children (for our task in the world).

So we can ignore the discomfort of the insults of those who scold and belittle us, let them flow away - and do without chasing praise.

The man of Faith has experienced and knows the essential: it is life that conquers death, not the other way around; therefore, he disregards obsessions (even those cloaked in sacredness) and does not allow his spirit to be worn down.

He enjoys a critical conscience that knows how to put immediate results in the background, thus regenerating himself; he incessantly reactivates and does not eradicate his strengths.

Those baptised in Christ live attitudes full of authenticity and totality of being, regardless of favourable or unfavourable circumstances. They remain distant from childish fears, enjoy a free heart and are steadfast in action. 

They anticipate that they may be wayfarers, besieged by a hysterical system that cannot tolerate real change (v. 22).

In this they rest, always calling upon their natural and character roots - where the primordial energies of the soul and the innate (not derived) dreams that heal and guide are kept.

After all, his journey is against the grain and will certainly be punctuated by hard lessons.

But the cliché is all induced rhetoric; it tries to invade us with weightless recriminations: futile attempts to block the way forward.

It is no surprise that the acolytes of the conformist world defend themselves in every way possible.

And they attack with that standard, socially 'acceptable' rhetoric that attempts to accentuate intimate and personal conflicts. With the vast resources at their disposal, they leverage feelings of guilt.

We will continue to walk swiftly on the Way of the Lord, even when urged on by doubts and indecision; without retreating, even when we feel lost - but with a taste of gain even in loss.

The most difficult moments will be further calls for transformation.

And in every circumstance, we will experience the taste of victory of a full life over the power of evil and over the imitative, banal cultural tenor of others.

Here - in fidelity to our inner world that wants to express itself, and in a change of style or imagination in our approaches - we will resolve the real problems and all the issues in a rich and personal way.Reborn in Christ, who protects and promotes us starting from our exceptional originality, we cannot 'die' by losing our essence and the unrepeatable Encounter.

Returning to identify ourselves in roles, like photocopies - without the Journey of the soul.

Free towards the promised land that belongs to us, we do not seek circumstantial perfection, but fullness.

To internalise and live the message:

Who and what activates me or loses me?

Is Jesus my Lord or am I (my status, my group, my 'respectable' manners, even religious influences...) His master?

How do I face situations, open up paths and not lose myself, in harmony with the ancient and new Voice of the soul, and in the Spirit?