don Giuseppe Nespeca

don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

Tuesday, 17 June 2025 04:59

Saviour on the cheap?

Is the humanity of our time still waiting for a Saviour? One has the feeling that many consider God as foreign to their own interests. Apparently, they do not need him. They live as though he did not exist and, worse still, as though he were an "obstacle" to remove in order to fulfil themselves. Even among believers - we are sure of it - some let themselves be attracted by enticing dreams and distracted by misleading doctrines that suggest deceptive shortcuts to happiness.

Yet, despite its contradictions, worries and tragedies, and perhaps precisely because of them, humanity today seeks a path of renewal, of salvation, it seeks a Saviour and awaits, sometimes unconsciously, the coming of the Saviour who renews the world and our life, the coming of Christ, the one true Redeemer of man and of the whole of man.

Of course, false prophets continue to propose a salvation "at a cheap price", that always ends by producing searing disappointments.

The history of the past 50 years itself demonstrates this search for a Saviour "at a cheap price" and highlights all the disappointments that have derived from it. It is the task of us Christians, with the witness of our life, to spread the truth of Christmas which Christ brings to every man and woman of good will.

Born in the poverty of the manger, Jesus comes to offer to all that joy and that peace which alone can fulfil the expectations of the human soul.

[Pope Benedict, General Audience 20 December 2006]

Tuesday, 17 June 2025 04:55

Universal work and intimate magisterium

Spiritual life needs enlightenment and guidance. This is why Jesus, in founding the Church and sending the Apostles into the world, entrusted them with the task of teaching all nations, as we read in the Gospel according to Matthew (Mt 28:19-20), but also with the task of "preaching the Gospel to the whole creation", as the canonical text of Mark's Gospel says (Mk 16:15). St Paul also speaks of the apostolate as "enlightening everyone" (Eph 3:9).

But this work of the evangelising and teaching Church belongs to the ministry of the Apostles and their successors and, in a different capacity, to all the members of the Church, to continue forever the work of Christ the "one Master" (Mt 23:8), who brought to humanity the fullness of God's revelation. There remains the need for an interior Master, who makes the teaching of Jesus penetrate the spirit and heart of mankind. It is the Holy Spirit, whom Jesus himself calls the "Spirit of truth", and whom he promises as the One who will guide into all truth (cf. Jn 14:17; 16:13). If Jesus said of Himself: "I am the truth" (Jn 14:6), it is this truth of Christ that the Holy Spirit makes known and spreads: "He will not speak of Himself, but will tell all that He has heard . . . he will take of mine and proclaim it to you" (Jn 16:13-14). The Spirit is Light of the soul: "Lumen cordium", as we invoke it in the Pentecost Sequence.

2. The Holy Spirit was Light and inner Master for the Apostles who had to know Christ in depth in order to fulfil their task as his evangelisers. He was and is so for the Church, and, in the Church, for believers of all generations, and especially for theologians and teachers of the Spirit, for catechists and leaders of Christian communities. It has been and is also for all those who, within and outside the visible confines of the Church, wish to follow God's ways with a sincere heart, and through no fault of their own find no one to help them decipher the riddles of the soul and discover the revealed truth. May the Lord grant all our brothers and sisters - millions and indeed billions of men - the grace of recollection and docility to the Holy Spirit in moments that can be decisive in their lives.

For us Christians, the intimate teaching of the Holy Spirit is a joyful certainty, founded on Christ's word about the coming of the 'other Paraclete', whom - he said - 'the Father will send in my name. He will teach you all things and bring to your remembrance all that I have spoken to you" (John 14:26). "He will guide you into all truth" (Jn 16:13).

3. As is clear from this text, Jesus does not entrust his word only to the memory of his hearers: this memory will be assisted by the Holy Spirit, who will continually revive in the apostles the memory of events and the sense of the mysteries of the Gospel.

In fact, the Holy Spirit guided the Apostles in the transmission of the word and life of Jesus, inspiring both their oral preaching and writings, as well as the writing of the Gospels, as we have seen in the catechesis on the Holy Spirit and Revelation.

But it is still He who gives the readers of Scripture the help to understand the divine meaning included in the text of which He Himself is the inspirer and main author: He alone can make known "the depths of God" (1 Cor 2:10), as they are contained in the sacred text; He who was sent to instruct the disciples on the teachings of their Master (cf. Jn 16:13).

[Pope John Paul II, General Audience 24 April 1991]

Tuesday, 17 June 2025 04:39

Snake charmers

Let us listen to the Gospel passage and try to understand the guise such false prophets can assume.

They can appear as “snake charmers”, who manipulate human emotions in order to enslave others and lead them where they would have them go. How many of God’s children are mesmerized by momentary pleasures, mistaking them for true happiness! How many men and women live entranced by the dream of wealth, which only makes them slaves to profit and petty interests! How many go through life believing that they are sufficient unto themselves, and end up entrapped by loneliness!

False prophets can also be “charlatans”, who offer easy and immediate solutions to suffering that soon prove utterly useless. How many young people are taken in by the panacea of drugs, of disposable relationships, of easy but dishonest gains! How many more are ensnared in a thoroughly “virtual” existence, in which relationships appear quick and straightforward, only to prove meaningless! These swindlers, in peddling things that have no real value, rob people of all that is most precious: dignity, freedom and the ability to love. They appeal to our vanity, our trust in appearances, but in the end they only make fools of us. Nor should we be surprised. In order to confound the human heart, the devil, who is “a liar and the father of lies” (Jn 8:44), has always presented evil as good, falsehood as truth. That is why each of us is called to peer into our heart to see if we are falling prey to the lies of these false prophets. We must learn to look closely, beneath the surface, and to recognize what leaves a good and lasting mark on our hearts, because it comes from God and is truly for our benefit.

[Pope Francis, Message for Lent 2018]

Prophetic ardour, Salvation that doesn’t repeat

(Lk 1:57-66.80)

 

Salvation - the cue for a full existence - runs through increasingly vast spaces and breaks into in a peremptory way, without ever repeating itself.

It doesn’t ask for authoritative permits, nor does it wait for a beautiful swept and adorned dwelling.

It even enters the House (Israel) in which nothing was done but to commemorate, with no possibility of renewal and progress.

It transforms it, though scented with incense and pureness.

In that context, unfortunately, the Waiting had become a habit [to wait] that no longer expected anything.

The announcement of the new times, conversely, arouses contagious joys, a desire to make and affect the ancient habitual enclosure - in all aspects of mentality, suddenly no longer compliant.

Change ushers in an era of redemption: concretely, a life as people saved.

Trajectory now able to open loop holes on the great wall of conventions that bridle the freedom to be and to do.

Zechariah [«God makes memory»: the usual God and the usual memory] generates a Promise that is being fulfilled before the eyes.

Word-event that really visits the people - here and now, every dawn - imposing the «none of your kinship» (v.61) ie of the custom: here is Johanan [«God has made Grace»].

The Merciful Living One is no longer exactly that of the bloody and propitiatory cults at the Temple - but of the perspectives, of the deployed horizons. 

You find lightness. No conditioning blockage, no guilt sense for having diverted. In His proposals for dilated life, He is and remains «Favourable».

The Name to be imposed by ancient tradition conveyed a culture and a role (even) with sacred accents, reassuring.

By changing it, destiny is modified. Thus we doesn’t fall into a garment, in a part to be recited; we grasp the essence of the expected Face.

The Eternal is not the One who invites to a series of identified roles to trace without respite: his unconditional initiatives offer every day a decisive field’s opening.

The Most High creates, and calls for development, for the better and further: the categories of possibilities are overflown!

The ancient barriers between Heaven and Earth, between Tradition and Manifestation, are about to fall in favor of a world prone to life.

Redemption begins to make sparks with textbook choices: they can't stand each other anymore.

Even in our journey, accepting different horizons from the expected we allow the divine soul of salvation history to visit us.

This is so that the essence of our deep states detaches itself from the common judgment, and re-tunses on how much is still Unknown but we feel it belongs to us.

In each shift of gaze we will find another cosmos, a discreet, reserved Beauty - in which the Secret for each is nestled, a stage of complete realization for all.

Fulfilment is now «fortified in Spirit and in deserts» instead of according to manners and measure - in special places (v.80) from which one can push oneself out, even irregularly.

 

 

[Nativity of st. John the Baptist, June 24]

Prophetic Ardour, Salvation that does not repeat

(Lk 1:57-66.80)

 

The new Creation announced in the periphery invests the territory that still hesitates over what is certified, proven and reassuring - because it is considered (around) pure and quoted.

Salvation - the cue for a full existence - travels ever wider spaces and breaks through in a peremptory manner, without ever repeating itself.

It does not ask for authoritative permission, nor does it wait for a beautifully swept and adorned dwelling.

It even enters the House (Israel) in which it did nothing but commemorate, with no possibility of renewal and progress.

He transforms it, albeit already perfumed with incense and purity.

In that sphere, unfortunately, the Waiting had turned into a habit [of waiting] that was no longer waiting for anything. One just held back, without much expectation.

On the contrary, the announcement of the new times arouses contagious joy, a desire to do and break the old habitual enclosure - in all aspects of mentality, suddenly no longer conforming.

The change ushers in an era of redemption: concretely, a life of the saved.

A trajectory now able to open up gaps in the great wall of conventions that bridle the freedom to be and to do.

Zechariah ["God makes memory": the usual God and memory] generates a Promise that is being fulfilled before our eyes.

Word-event that really visits the people - here and now, every dawn - imposing the "none of your kinship" (v.61) i.e. the custom - even priestly: here is Johanan ["God made Grace"].

The merciful Living One is no longer exactly that of the bloody and propitiatory cults in the Temple, but of perspectives, of unfolding horizons. 

One finds lightness. No conditioning blocks, no guilt for deviating. In His proposals of expanded life, He is and remains "Favourable".

The Name to be imposed by ancient custom conveyed a culture and a role (even) with sacred, reassuring veins.

Changing it changes destiny. One does not cast oneself in a robe, in a part to be played; one grasps the essence of the awaited Face.

 

The Eternal One is not the One who invites a series of pious and archaic identified ritual customs, to be followed relentlessly. His unconditional initiatives provide a decisive opening of the field every day.

The Most High creates and calls for development, for the best and the further super-eminent: the categories of possibility are surpassed!

The ancient barriers between Heaven and Earth, between Tradition and Manifestation, are about to fall, in favour of a world inclined to life.

Redemption begins to spark with textbook choices.

 

Writes the Tao Tê Ching (xix), which deems the most celebrated virtues external: 

"Teach that there is more to stick to: show yourself simple and keep yourself raw".

Master Wang Pi comments: 'Formal qualities are totally insufficient'.

And Master Ho-shang Kung adds: 'Forget the regular and the creation of saints, return to what was at the Beginning'.

 

Even on our path, by accepting horizons other than the expected, we allow the divine soul of salvation history to visit us.

This is so that the essence of our deepest states can detach itself from common judgement, and re-tune to what is still Unknown rather than useful - but we feel belongs to us.

In each shift of gaze we find another cosmos, a discreet, reserved Beauty.

It leads back to our natural Core, to the Calling by Name in which lurks the Secret for each one, and a stage of full realisation for all.

 

The Fulfillment is now "fortified in Spirit and in deserts" instead of according to custom, measured - in the deputed places of the priestly liturgy (v.80) from which one must push oneself out, even irregularly.

 

 

To internalise and live the message:

 

How many times have you heard that you are not doing well?

How do you realise the timing of God's change?

What astonishment have you experienced in your spiritual journey?

What difference have you measured against your expectations and intentions?

How do you plan to build your dignity as an outrider?

What principle of discernment is used in your community? Do you start from your unrepeatable Vocation or is there an addictive and homologising cliché, other names that you have to repeat and copy?

 

 

"What do you think he will become, this son of mine?" [by Teresa Girolami]

 

Today's Gospel presents us with the birth of John, the prophet of Christ, and the amazement of onlookers:

"What shall this child be? And indeed the hand of the Lord was with him" (Lk 1:66).

In the life of Francis, from his birth, a visible sign of God's predilection was manifested on him and his mother Mona Pica.

The Sources make this clear:

"In fact, she was made to share, as a privilege, a certain resemblance to the ancient Saint Elizabeth, both by the name imposed on her son and also by the prophetic spirit.When neighbours expressed their admiration for Francis' generosity of spirit and moral integrity she would repeat, almost divinely inspired:

"What do you think he will become, this son of mine? Know, that by his merits he will become a son of God'.

Indeed, this was also the opinion of others, who appreciated Francis as already grown up for some of his very good inclinations.

He shunned anything that might sound offensive to anyone and, growing up with a gentle spirit, he did not appear to be a son of those who were called his parents.

Therefore the name of John is appropriate to the mission he then carried out, that of Francis to his fame, which soon spread everywhere after his full conversion to God.

Above the feast of any other saint, he held that of John the Baptist to be most solemn, whose distinguished name had imprinted in his soul a sign of arcane power.

Among those born of women there arose none greater than this, and none more perfect than this among the founders of religious orders. It is a coincidence worthy of note' (FF 583).

[Teresa Girolami].

 

 

According to which image and likeness?

 

Our gaze goes to Giulio Romano's painting above the high altar of this church: it shows the Holy Family, with John the Baptist still a child, the Apostle James and the Evangelist Mark, the latter already adults.

The Baptist briskly points with his left hand to the Child Jesus, depicted in his infantile weakness. To the question of the relatives and neighbours of Elizabeth and Zechariah: "What is to become of this child?" the painting seems to give us this answer: John the Baptist points with all his attitude to Jesus to the visitor James who is close to him; he bows deeply in the awareness of his littleness: I am not worthy to untie the strap of the sandal to him who comes after me, but who is before me. This word has nothing to do with false humility. The Baptist is too upright, too sober for that. He certainly recognised human helplessness better than most men.

The preacher of penitence who questions men in their innermost being, who shakes them out of their certainties and transforms them, who snatches them from the superficiality of a purely earthly materialistic attitude, still belongs to the Old Covenant, he is just the one who points the way to the Kingdom of God; and this Kingdom of God is near, one hears the voice of the one who calls in the wilderness. The Baptist's humility is authentic. But God exalted the littleness of the Baptist with the greatness of the task entrusted to him; indeed, he had already exalted him in his mother's womb: before he was even born, he was in fact already 'reborn' by the Spirit of Christ. Human greatness is nothing compared to the smallness that is called to participate in the greatness and holiness of God.

For us priests, John is a model. He seeks nothing for himself, but everything for the one he now points to. The child already represents in a certain way the word transmitted to us in the fourth Gospel: "He must increase and I must decrease" (John 3: 30). John was to lead men to Jesus and bear witness [...].

John and the story of his life are like a slide on which a name and a truth are indicated. It remains dark until a source of light is lit behind it. Thus says the Gospel of John: 'He was not the light, but he was to bear witness to the light' (John 1: 8). The light of God is decisive in his life and mission. By its light we become seers, to recognise God's will. This is often contrary to our desires and our own will. When it came to naming the newborn John at his circumcision, tradition was decisive: he would receive his father's name. But Elisabeth decided otherwise. She knew God's will and gave the child the name 'John', which means 'God is merciful'.

Why should it have been so only then?

We can all experience the power and goodness of God in our lives when we trust in him and strive earnestly to do his will. But this requires from us humility and the realisation that man does not possess the measure of all things. We cannot see ourselves as the yardstick of every thought, every morality and every right. We too easily succumb to the belief that everything can be made, heaven as well as earth, indeed man himself, according to our own image and likeness.

[Pope John Paul II, S. Maria dell'Anima homily 24 June 1990].

Monday, 16 June 2025 06:44

The Word, and the passing voice

“All four Gospels place the figure of John the Baptist at the beginning of Jesus’ ministry and they reveal him as the one who prepared the way for Jesus. St Luke presents the connection between the two figures and their respective missions at an earlier stage.... Even in conception and birth, Jesus and John are linked together” (Jesus of Nazareth: The Infancy Narratives, p. 14).

This setting helps us to realize that John, as the son of Zechariah and Elizabeth, both from priestly families, is not only the last of the prophets but also represents the entire priesthood of the Old Covenant and thus prepares people for the spiritual worship of the New Covenant inaugurated by Jesus (cf. ibid., pp. 18-19). In addition, Luke discredits all the mythical interpretations that are often made of the Gospels, by putting the Baptist’s life in its historical context and by writing: “In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor... in the high priesthood of Annas and Caiaphas” (Lk 3:1-2). The great event, the birth of Christ, which his contemporaries did not even notice, fits into this historical framework. For God the great figures of history serve as a frame for the lowly!

John the Baptist is described as “the voice of one crying in the wilderness: Prepare the way for the Lord, make his paths straight” (Lk 3:4). The voice proclaims the word, but in this case the Word of God comes first, since the word of God came to John, the son of Zechariah, in the wilderness (cf. Lk 3:2). He therefore plays an important role but always in terms of Christ. St Augustine comments: “John is the voice, but the Lord is the Word who was in the beginning (cf. Jn 1:1). John is the voice that lasts for a time; from the beginning Christ is the Word who lives for ever. Take away the word, the meaning, and what is the voice? Where there is no understanding, there is only a meaningless sound. The voice without the word strikes the ear but does not build up the heart” (In ev. Johannis tractatus 293, 3: pl 38, 1328).

Today it is up to us to listen to that voice so as to make room for Jesus, the Word who saves us, and to welcome him into our hearts. Let us prepare ourselves in this Season of Advent to see, with the eyes of faith in the humble Grotto of Bethlehem, God’s salvation (cf. Lk 3:6). In the consumer society in which we are tempted to seek joy in things, the Baptist teaches us to live in an essential manner, so that Christmas may be lived not only as an external feast, but as the feast of the Son of God who came to bring men and women peace, life and true joy.

[Pope Benedict, Angelus 9 December 2012]

Monday, 16 June 2025 06:39

Man: called one, not subject

The particular circumstances of John's birth have been handed down to us by the evangelist Luke. According to an ancient tradition, it took place in Ain-Karim, before the gates of Jerusalem. The circumstances surrounding this birth were so unusual that even at that time people were asking: "What is this child to be?" (Lk 1:66). It was evident to his believing parents, neighbours and relatives that his birth was a sign from God. They clearly saw that the "hand of the Lord" was upon him. This was already demonstrated by the announcement of his birth to his father Zechariah, while he was providing priestly service in the temple in Jerusalem. His mother, Elisabeth, was already advanced in years and was thought to be barren. Even the name 'John' he was given was unusual for his environment. His father himself had to give orders that he be called "John" and not, as everyone else wanted, "Zechariah" (cf. Lk 1:59-63).

The name John means in the Hebrew language "God is merciful". Thus already in the name is expressed the fact that the newborn child would one day announce God's plan of salvation.

The future would fully confirm the predictions and events surrounding his birth: John, son of Zechariah and Elisabeth, became the "voice of one crying out in the wilderness" (Matt 3:3), who on the banks of the Jordan called people to penance and prepared the way for Christ.

Christ himself said of John the Baptist that "among those born of women no greater one has arisen" (cf. Mt 11:11). That is why the Church has also reserved a special veneration for this great messenger of God from the very beginning. An expression of this veneration is today's feast.

4. Dear brothers and sisters! This celebration, with its liturgical texts, invites us to reflect on the question of man's becoming, his origins and his destination. True, we already seem to know a great deal about this subject, both from mankind's long experience and from ever more in-depth biomedical research. But it is the word of God that always re-establishes the essential dimension of the truth about man: man is created by God and willed by God in his image and likeness. No purely human science can demonstrate this truth. At most it can come close to this truth or intuitively surmise the truth about this 'unknown being' that is man from the moment of his conception in the womb.

At the same time, however, we find ourselves witnessing how, in the name of a supposed science, man is 'reduced' in a dramatic trial and represented in a sad simplification; and so it happens that even those rights that are based on the dignity of his person, which distinguishes him from all the other creatures of the visible world, are overshadowed. Those words from the book of Genesis, which speak of man as the creature created in the image and likeness of God, highlight, in a concise yet profound way, the full truth about him.

5. We can also learn this truth about man from today's liturgy, in which the Church prays to God, the creator, in the words of the psalmist:

"Lord, you scrutinise me and know me . . . 

It is you who created my bowels 

and wove me in my mother's womb . . . 

you know me to the depths. 

When I was formed in secret . . . 

my bones were not hidden from you . . . 

I praise thee, for thou hast made me as a prodigy' (Ps 139 [138], 1. 13-15).

Man therefore is aware of what he is - of what he is from the beginning, from the womb. He knows that he is a creature that God wants to meet and with whom he wants to dialogue. What is more: in man, he wants to meet the whole of creation.

For God, man is a 'someone': unique and unrepeatable. He, as the Second Vatican Council says, "on earth is the only creature that God willed for itself" (cf. Gaudium et Spes, 24).

"The Lord from my mother's womb has called me; from my mother's womb he has pronounced my name" (Is 49:1); like the name of the child who was born in Ain-Karim: "John". Man is that being whom God calls by name. For God he is the created 'you', of all creatures he is that personal 'I', who can address God and call him by name. God wants that partner in man who addresses him as his own creator and Father: 'You, my Lord and my God'. To the divine "you".

6. Dear brothers and sisters! How do we men respond to this call of God? How does the man of today understand his life? In no other age have so many efforts been made through technology and medicine to safeguard human life against disease, to prolong it ever longer and to save it from death. At the same time, however, no other age has produced so many places and so many methods of contempt and destruction of man as ours. The bitter experiences of our century with the death machines of two world wars, the persecution and destruction of entire groups of men because of their ethnic or religious affiliation, the atomic arms race to the extreme, the helplessness of men in the face of great misery in many parts of the earth may lead us to doubt, if not even to deny, God's affection and love for man and for the whole of creation.

Or is it not rather the case that we should ask ourselves the question in reverse, when we consider the terrible events that have befallen the world because of mankind, and in the face of the manifold threats of our time: has man not turned away from God, who is his origin, and raised himself up as the centre and standard of his own life? Do you not think that in the experiments being conducted on man, experiments that contradict his dignity, in the mental attitude of many towards abortion and euthanasia, a worrying loss of respect for life is expressed? Is it not evident, even in your society, when one looks at the lives of many - characterised by inner emptiness, fear and flight - that man himself has severed his roots? Are not sex, alcohol and drugs to be understood as warning signals? Do they not indicate, perhaps, a great loneliness in today's man, a longing for care, a hunger for love that a world turned in on itself cannot quench?

In fact, when man is no longer connected to his root, which is God, he becomes impoverished of inner values and gradually becomes subservient to various threats. History teaches us that men and peoples who believe they can exist without God are invariably doomed to the catastrophe of self-destruction. The poet Ernst Wiechert expressed it in this sentence: 'Be assured that no one will fall out of this world who has not first fallen out of God'.

On the contrary, from a living relationship with God, man acquires an awareness of the uniqueness and value of his own life and personal consciousness. In his concretely lived life, he knows that he is called, supported and spurred on by God. Despite injustice and personal suffering, he understands that his life is a gift; he is grateful for it and knows that he is responsible for it before God. In this way, God becomes for man a source of strength and confidence, and at this source man can make his life worthy and also know how to generously put it at the service of his brothers and sisters.

7. God called John the Baptist already "in the womb" so that he might become "the voice of one crying out in the wilderness" and thus prepare the way for his Son. In a very similar way, God has also "laid his hand" on each one of us. For each of us he has a particular call, each of us is entrusted with a task designed by him for us.

In each call, which may come to us in the most diverse way, we hear that divine voice, which then spoke through John: "Prepare the way of the Lord!" (Matt 3:3).

Every man should ask himself in what way he can contribute within the scope of his work and position, to open the way for God in this world. Every time we open ourselves to God's call, we prepare, like John, the way of the Lord among men.

[Pope John Paul II, 24 June 1988]

Today’s liturgy invites us to celebrate the feast of the Nativity of Saint John the Baptist. His birth is the event which illuminates the life of his parents, Elizabeth and Zechariah, and engages his kindred and neighbours in joy and wonder. These elderly parents had dreamed and even prepared for that day, but they were no longer expecting it: they felt excluded, humiliated, disappointed: they were childless. Faced with the announcement of the birth of a son (cf. Lk 1:13), Zechariah was incredulous because the laws of nature did not allow it. They were old, they were elderly. Consequently, the Lord rendered him mute for the entire gestation period (cf. v. 20). It was a sign. But God does not rely on our reasoning and our limited human abilities. We must learn to trust and be silent before the mystery of God and to contemplate, with humility and silence, his work which is revealed in history and often exceeds our imagination.

And now that the event comes to pass, now that Elizabeth and Zechariah experience that “with God nothing will be impossible” (Lk 1:37), their joy is great. Today’s Gospel reading (Lk 1:57-66, 80) announces the birth and then pauses on the moment of the bestowal of the child’s name. Elizabeth chooses a name that is foreign to her family’s tradition and says: “he shall be called John” (v. 60): a freely given and, by then, an unexpected gift, because John means “God has given grace”. And this child will be a herald, a witness to God’s grace for the poor who, with humble faith, await his salvation. Zechariah unexpectedly confirms the choice of that name by writing it on a tablet — because he was mute —, and “immediately his mouth was opened and his tongue loosed, and he spoke, blessing God” (v. 64).

The entire event of the birth of John the Baptist is surrounded by a joyous sense of wonder, surprise and gratitude. Wonder, surprise, gratitude. The people are filled with a holy fear of God “and all these things were talked about through all the hill country of Judea” (v. 65). Brothers and sisters, the faithful people sense that something great has occurred, even though it is humble and hidden, and they ask themselves: “What then will this child be?” (v. 66). The faithful People of God are able to live the faith with joy, with a sense of wonder, of surprise and of gratitude. We see those people who spoke well about this marvelous thing, this miracle of John’s birth, and they did so with joy, they were happy, with a sense of wonder, surprise and gratitude. And looking at this, let us ask ourselves: how is my faith? Is it a joyous faith or is it a faith that is always the same, a ‘dull’ faith? Do I feel a sense of wonder when I see the Lord’s works, when I hear about evangelization or the life of a saint, or when I see many good people do I feel the grace within, or does nothing move in my heart? Am I able to feel the Spirit’s consolation or am I closed off? Let us ask ourselves, each of us, in an examination of conscience: How is my faith? Is it joyful? Is it open to God’s surprises? Because God is the God of surprises. Have I ‘tasted’ in my soul that sense of wonder which the presence of God brings, that sense of gratitude? Let us think about these words which are the moods of faith: joy, a sense of wonder, a sense of surprise and gratitude.

May the Blessed Virgin help us to understand that in each human person there is the imprint of God, the source of life. May she, Mother of God and our Mother, make us more aware that in having children parents are acting as God’s assistants. It is a mission that is truly sublime, which makes each family a shrine of life, and it — each child’s birth — awakens joy, wonder and gratitude.

[Pope Francis, Angelus 24 June 2018]

Sunday, 15 June 2025 23:57

Corpus Christi

For a transparent coexistence

(Mt 7:1-5)

 

The Sermon on the Mount (Mt 5-7) lists catechesis on salient questions of living in the communities of Galilee and Syria - composed of Jews converted to Christ.

There was no lack of contempt on the part of the veterans for the new ones who appeared at the threshold of the churches - for their way of life far from the recognized norm, or even for trifles.

«Theatrant» (v.5) is one who thinks big about himself and always has the ability to look around to convince himself that he can excel - without putting himself in an attitude of respect for the enigma of life, where instead the burdens can turn into progress.

The objective view of ourselves and our personal growth - often resulting from deviations from stereotypes or nomenclatures - can make us benevolent. It can convince of due respect and even deference for the ‘more’ that surrounds us and calls.

The legalism of plastered details leads in fact to the neglect of the essential, in mutual love (cf. vv.3-5).

In the 70s of the first century the awareness of the different familiar and serene relationship with God - and the new way of living his Law - was questioning believers and involved relations with community’ sisters and brothers.

After having introduced both the new criteria of ‘Greater Justice’ and the recovery of the principles of Creation, the evangelist suggests some essential ideas for the internal quality of life of the fraternities.

 

The cultural background of older church members was fiercely legalistic. This baggage didn’t favour the freedom of mutual evaluations: coexistence had to be more transparent.

To encourage communion, Mt wants to present a free and tranquil Jesus - not superhuman, nor idol or model: vice versa, genuine Person; not unilateral Master.

In fact, he knew how to recover and wanted to enhance all the individual sensitivities, to allow the expression of friendship and enrichment in every human reality.

Only its strong ‘root’ in the relationship with the Father had to be of sacred example for each one, and inviolable comparison for everyone, always.

In Palestine the Lord had not shown himself to be fundamentalist. 

«Trust» in the Father and in his «life to come» gave the Son himself the certainty that he could open completely to situations and to everyone - whatever circumstances he found himself in.

A convivial openness to differences, in order not to block the gates and the outcome of the Novelty, in the Spirit of the Beatitudes.

This is because we have been called to make our existence exponential and that of all, not to dampen it with preconceptions and relative convictions.

 

We accept Providence, ourselves and the others as they are: aware that there is a precious secret, an unprecedented destiny, a Mystery that surpasses us... behind every event, in each of our own ‘intimate faces’ [supported by the Father], or in the brother even if eccentric.

The ways of following that resonate deep in the heart are as varied as people, events, rhythms commensurate with the soul, ages.

They embrace the same Proposal - without losing the enduring Mystery or any link in this versatility.

Only here... real World, Person, Nature and Eternity are allied.

 

 

[Monday 12th wk. in O.T.  June 23, 2025]

Page 11 of 38
Without love, even the most important activities lose their value and give no joy. Without a profound meaning, all our activities are reduced to sterile and unorganised activism (Pope Benedict)
Senza amore, anche le attività più importanti perdono di valore, e non danno gioia. Senza un significato profondo, tutto il nostro fare si riduce ad attivismo sterile e disordinato (Papa Benedetto)
Are we not perhaps all afraid in some way? If we let Christ enter fully into our lives, if we open ourselves totally to him, are we not afraid that He might take something away from us? Are we not perhaps afraid to give up something significant, something unique, something that makes life so beautiful? Do we not then risk ending up diminished and deprived of our freedom? (Pope Benedict)
Non abbiamo forse tutti in qualche modo paura - se lasciamo entrare Cristo totalmente dentro di noi, se ci apriamo totalmente a lui – paura che Egli possa portar via qualcosa della nostra vita? Non abbiamo forse paura di rinunciare a qualcosa di grande, di unico, che rende la vita così bella? Non rischiamo di trovarci poi nell’angustia e privati della libertà? (Papa Benedetto)
For Christians, volunteer work is not merely an expression of good will. It is based on a personal experience of Christ (Pope Benedict)
Per i cristiani, il volontariato non è soltanto espressione di buona volontà. È basato sull’esperienza personale di Cristo (Papa Benedetto)
"May the peace of your kingdom come to us", Dante exclaimed in his paraphrase of the Our Father (Purgatorio, XI, 7). A petition which turns our gaze to Christ's return and nourishes the desire for the final coming of God's kingdom. This desire however does not distract the Church from her mission in this world, but commits her to it more strongly [John Paul II]
‘Vegna vêr noi la pace del tuo regno’, esclama Dante nella sua parafrasi del Padre Nostro (Purgatorio XI,7). Un’invocazione che orienta lo sguardo al ritorno di Cristo e alimenta il desiderio della venuta finale del Regno di Dio. Questo desiderio però non distoglie la Chiesa dalla sua missione in questo mondo, anzi la impegna maggiormente [Giovanni Paolo II]
Let our prayer spread out and continue in the churches, communities, families, the hearts of the faithful, as though in an invisible monastery from which an unbroken invocation rises to the Lord (John Paul II)
La nostra preghiera si diffonda e continui nelle chiese, nelle comunità, nelle famiglie, nei cuori credenti, come in un monastero invisibile, da cui salga al Signore una invocazione perenne (Giovanni Paolo II)
"The girl is not dead, but asleep". These words, deeply revealing, lead me to think of the mysterious presence of the Lord of life in a world that seems to succumb to the destructive impulse of hatred, violence and injustice; but no. This world, which is yours, is not dead, but sleeps (Pope John Paul II)
“La bambina non è morta, ma dorme”. Queste parole, profondamente rivelatrici, mi inducono a pensare alla misteriosa presenza del Signore della vita in un mondo che sembra soccombere all’impulso distruttore dell’odio, della violenza e dell’ingiustizia; ma no. Questo mondo, che è vostro, non è morto, ma dorme (Papa Giovanni Paolo II)
"Refined as it is", Tertullian writes, "your cruelty serves no purpose. On the contrary, for our community, it is an invitation. We multiply every time one of us is mowed down. The blood of Christians is effective seed" (semen est sanguis christianorum!, Apologeticus, 50: 13) [Pope Benedict]

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