5. From the very dawn of civilization, developing human communities sought to establish agreements and pacts which would avoid the arbitrary use of force and enable them to seek a peaceful solution of any controversies which might arise. Alongside the legal systems of the individual peoples there progressively grew up another set of norms which came to be known as ius gentium (the law of the nations). With the passage of time, this body of law gradually expanded and was refined in the light of the historical experiences of the different peoples.

This process was greatly accelerated with the birth of modern States. From the sixteenth century on, jurists, philosophers and theologians were engaged in developing the various headings of international law and in grounding it in the fundamental postulates of the natural law. This process led with increasing force to the formulation of universal principles which are prior to and superior to the internal law of States, and which take into account the unity and the common vocation of the human family.

[Pope John Paul II, Message for the XXXVII World Day of Peace]

In the inevitable "tribulations of life" Christians must entrust themselves to the Lord in prayer, with the certainty of receiving that "true peace" that infuses "courage and hope". Pope Francis said this in the Mass celebrated Tuesday morning, 5 May, in the chapel of the Casa Santa Marta.

"In today's liturgy," Francis was quick to point out, "there are three words that can help us in our journey of faith and hope". Thus, he explained, in the Collect Prayer "at the beginning of the Mass we asked the Lord to strengthen our faith and our hope". And "these three words that come in these readings are 'tribulations', 'entrustment' and 'peace'".

The Pope recalled what happened to Paul, according to the account in the Acts of the Apostles (14:19-28): after being beaten, he was dragged out of the city to be stoned. And "those who persecuted him believed that he was dead". Thus, Paul "suffered", but then, "when he recovered", he gave the advice to remain "firm in the faith because we must enter the kingdom of God through many tribulations". Francis recalled that 'tribulations await us in life: it is part of life to go through dark moments, difficult moments'.

But Paul's advice "to enter the kingdom of God through many tribulations is not a sadomasochistic attitude: it is precisely the Christian struggle". And the reason, the Pontiff explained, is that, as Jesus says, "the prince of this world comes, is near and tries to detach us from the very kingdom of God, from the word of Jesus, from faith, from hope". That is why "we asked the Lord to strengthen our faith and hope".

"Tribulations" are there, then. But Jesus encourages us to have courage: 'I have overcome the world'. And 'he is right above the tribulations, he helps us to go on'. Significant, in this regard, are the words chosen by Jesus to explain "the parable of the sower": when "he speaks of the seed that falls in stony ground, he says: it is like a person who receives the word with joy and then in the moment of tribulation does not feel like it, becomes discouraged and fails".

Here then is the meaning of 'enduring tribulations'. And 'endure', Francis said, 'is a word Paul uses a lot: it is more than having patience, it is carrying on one's shoulders, bearing the burden of tribulations'. Even "the Christian's life has moments like this". But "Jesus says to us: 'Have courage in that moment. I have overcome, you too shall be victorious'". So "this first word enlightens us" to face "the most difficult moments in life, those moments that also make us suffer".

Francis then recalled that Paul, 'after giving this advice, organises that Church, prays over the presbyters, lays his hands on them and entrusts them to the Lord'. And here, then, is the second word: 'reliance'. Indeed, "a Christian can endure tribulations and even persecutions by entrusting himself to the Lord: only he is able to give us strength, to give us perseverance in the faith, to give us hope".

We must know how to 'entrust something to the Lord, entrust this difficult moment to the Lord, entrust myself to the Lord, entrust our faithful, us priests, bishops, entrust our families, our friends to the Lord'. We must know how to say to the Lord: 'Take care of these, they are yours'.

However, the Pope pointed out, it is 'a prayer that we do not always do: the prayer of entrustment'. It is a beautiful Christian prayer to say: 'Lord I entrust this to you, take it forward'. It is 'the attitude of trust in the power of the Lord, also in the tenderness of the Lord who is Father'. So 'when you make this prayer - but a real one, from the heart - you feel that this person who has been entrusted to the Lord is safe: he never disappoints'.

In short, 'tribulation makes you suffer, entrustment to the Lord gives you hope and, from here, comes the third word: peace'. All this, the Pontiff remarked, "gives you peace". And it is also "what Jesus says as a farewell to his disciples: 'I leave you peace, I give you my peace'", as we read in the Gospel passage from John (14:27-31) taken from the liturgy of the day. But, Francis warned, it is not "a peace, a simple tranquillity". Jesus goes on to specify: "I give a peace that is not the peace that the world gives you", that is, the peace that can give a certain state of tranquillity. Instead, the peace that comes from Jesus "goes inside", it is "a peace that also gives you strength, that strengthens what we have asked of the Lord today: our faith and our hope".

In conclusion, the Pontiff reiterated the "three words" that punctuated his reflection: "tribulations, reliance, peace". We must never forget that "in life we must go through tribulation", because "it is the law of life"; but we must always remember precisely "in those moments" to "entrust ourselves to the Lord". And "he responds to us with peace". In fact "the Lord is Father who loves us so much and never disappoints," the Pope reaffirmed. He went on to ask that God "strengthen our faith and our hope", giving us "the confidence to overcome tribulations, because he has overcome the world", and "giving everyone his peace".

[Pope Francis, S. Marta homily, in L'Osservatore Romano 06/05/2015]

Generators from below

(Jn 14:21-26)

The Father's love unites us to Christ through a call that manifests itself wave by wave. And on that path the Son reveals himself.

«My commandments» [v.21: subjective genitive] is a theological expression designating the very Person of the Risen One in act.

A 'Person' unfolded in the history of mankind thanks to his mystical Body: the variegated People of God, whose versatility is an added value - not a limitation or contamination of purity.

Of course, Love is the only reality that cannot be "commanded".

But Jesus designates and advocates it as such to emphasise the departure from the Sinai Covenant, which it summarises but replaces.

The plural form «commandments» recognises the range of the various forms of exchange and personalisation of love.

No orientation, no doctrine, no code, can ever overcome it, or conversely make it swampy.

The Apostles, conditioned by the conventional religious mentality - all catwalks - question themselves about the attitude of Jesus, who is modest and not very inclined to show off (v.22).

They do not accept a Messiah who does not impose himself on everyone's attention, who does not astonish the world, who does not shout frenzied proclamations.

The Master prefers that in his Word we recognize an active correspondence with the desire for the integral life we carry within (vv.23-24).

Indeed, in said Appeal lurks a sympathy, an understanding, an arrow, an efficient and creative vigour, which becomes Fire and personal Presence solidity.

Starting from the inside, fleeble and ringing at the same time.

In ancient forensic culture, it was named «Paraclete» (v.26) an eminent person in the assembly - today we would say a lawyer - who without saying anything placed himself next, so justifying the accused.

This attribute of the Spirit alludes to an intensity, intimate grounding and reciprocity of silent relationship that becomes a Person, and knows where to go.

A Companion who approves; who leads the heart, the character, life itself, not to the pillory, but to the full flowering of ourselves.

Experience that takes place without earthquakes, thunders and lightnings - partial - but through the action of the Spirit that internalizes, accompanies, nourishes, updates and brings alive the interpretation of the Word (v.26).

The Message of the Gospels has a generative root that cannot be reduced to a one-sided and cumbersome experience, all codified and moralistic but empty as in sectarian situations [always struggling with themselves and the world].

Venturing into one's own Exodus, each one discovers hidden resources and an amplification of perspectives that dilate and complete one's being, broadening the experience of the vocational character that corresponds to her/him.

Between life on the road and the Word of God - a golden rule that gives self-confidence - an unpredictable, versatile, eclectic, non-one-way understanding is kindled, which transcends identity concatenations.

In its scope, the Recall remains identical, but over time expands awareness of its facets - precisely, integrating them.

Creator and creature [expressiveness rich and not already ratified ones] do not authentically externize themselves in a fixed, sanctioned manner, and with reference to a doctrine-discipline code, but in the surplus freedom of life.

A plausible reality in the Faith’s adventure, but one that would drive any outward religion crazy.

[Monday 5th wk. in Easter, May 4, 2026]

Generators from below

(Jn 14:21-26)

The Father's love unites us to Christ through a call that manifests itself wave after wave. And on that path the Son himself is revealed, also through genuine community life.

The Gospel passage reflects the question-and-answer catechesis typical of the Johannine communities of Asia Minor, committed to questioning: this time the theme of misunderstanding is introduced by Judas, not Iscariot.

Even the Jews had been waiting for an eloquent public outing to believe in the divine status of Jesus of Nazareth. Perhaps such an unassuming manifestation could only generate scepticism.

How is it that in Him one remains in the sphere of concealment, and His own intimates do not stir up reactions? Wouldn't an open and sensational twist be appropriate?

And why experience the difficulties from within? Then, why were relationships regarded as 'important' regarded with increasing aversion, extraneous, irritating?

Well, Christ's vulnerable messianism - seemingly defensive, avoidant - is not the kind to dispel doubts.

He remained bare. So he did not lose his own naturalness; as if he had perceived the danger of lofty aberrations, all external.

The authentic Messiah protected his identity, his human, spiritual, missionary character. In this way he avoided all the excessive glorious titles provided for in the theological culture of ancient Israel.

The life of Faith in us also continues invisibly: not surrounded by outward miracles and strong feelings; rather, innervated with convictions (recognised in themselves).

In the time of the new relationship with God and the brethren, the old concept of the Lord's Anointed One who observes and imposes the Law of the Chosen People (forcefully) on all nations has no relevance.

In whatever condition and latitude, God is always present and at work, starting from the core, to bring us back to the breath of being.

The Father, the Son, and believers, form in mutual acquaintance a wide-meshed circle of love, reciprocity and obedience, through free responses that are neither stereotypical nor paralysing.

Not parcelled out on details and casuistry, but centred on fundamental options.

"My commandments" [v.21: subjective genitive] is a theological expression designating the very Person of the Risen One in action.

'Person' unfolded in human history thanks to his mystical Body: the variegated People of God, whose versatility is an added value - not a limitation or contamination of purity.

Of course, Love is the only reality that cannot be 'commanded'.

But Jesus designates and advocates it as such to emphasise the departure from the Sinai Covenant, which it sums up and yet replaces.

The plural form "commandments" recognises the range of the various forms of exchange and personalisation of love.

No orientation, doctrine, code, can ever overcome it, or conversely make it swampy.

In the Gospels, love is spoken of not in terms of sentiment [an emotion subject to inflection, or one that adjusts itself to the perfections of the beloved] but as a real action, a gesture that makes the other feel free and adequate.

The People of God reflect Christ to the extent that they develop their destiny by living totally in gift, response, exchange, and overflowing in Gratuity.

All this in a way that is unprecedented for each person, for each micro- and macro-relational situation, age of life, characteristics, type of defect, or current cultural paradigm.

In short, the Lord does not like us to elevate ourselves by detaching ourselves from the earth and from our brothers and sisters: the honour due to the Father is that which we offer to his children.

So there is no need to rise by ways of ascetic observance ["ascending" as in upstairs: the lift is only descending].

It is He who reveals Himself, offering Himself to us: this is His joy.

He comes down from "heaven".

He manifests Himself in ourselves and within the folds of history, manifesting His desire to merge with our life (v.21) in order to increase it, complete it, and enhance its capacities [in qualitative terms].

The Apostles, conditioned by the conventional religious mentality - all catwalks - question Jesus' attitude, modest and little inclined to spectacle (v.22).

They do not accept a Messiah who does not impose himself on everyone's attention, who does not astonish the world, who does not shout wild proclamations.

The Master prefers that in his Word we recognise an active correspondence with the desire for integral life that we carry within (vv.23-24).

Such a Logos-event must be assumed in being, as a Call distinct from the commonplaces of the widespread, conformist thought of others.

Indeed, in said Call there lurks a sympathy, an understanding, an arrow, an efficient and creative vigour, which makes itself Fire and solidity of personal Presence, starting from within - at the same time faint and ringing.

In ancient forensic culture, 'Paraclete' (v.26) was said to be the eminent personage of the assembly - today we would say a kind of lawyer - who without saying anything stood beside to justify the accused.

[The latter could be guilty, but deserving of pardon; however, he needed a kind of public guarantor to guarantee his fate. That is, he could be innocent, but unable or incapable of finding witnesses in his favour to exonerate him...]

Such an attribute of the Spirit alludes to an intensity, intimate grounding and reciprocity of silent Relationship that becomes Person, and knows where to go.

Companion who approves; who leads heart, character, life itself, not to the pillory, but to the full flowering of ourselves.

Thanks to His support, we are not enchanted by lofty roles, strong words; formulas, impressions, tumultuous feelings: we enter into the demanding, fulfilled depths of Love.

We widen the field. We welcome a different guiding image, one that presses in and takes us by surprise, but subtly. It does not reproach or scold us.

It happens without earthquakes, thunders and thunderbolts - partial - but through the action of the Spirit that internalises, accompanies, nourishes, updates and brings alive the interpretation of the Word (v.26).

The Message of the Gospels has a generating root that cannot be reduced to a one-sided and cumbersome experience; all codified and moralistic but empty as in sectarian situations, always struggling with themselves and the world. 

Venturing into one's own Exodus, each one discovers hidden resources and an amplification of perspectives that dilate and complete one's being, broadening the experience of the vocational character that corresponds to it.

Between life on the road and the Word of God - the golden rule that instils self-esteem - an unpredictable, versatile, eclectic, non-one-way understanding is kindled, which transcends the concatenations of identity.

In its scope, the Recall remains identical, but over time expands awareness of its facets - indeed, integrating them.

Richly expressed and not already ratified, Creator and creature do not authentically externise themselves in a fixed, sanctioned manner, and in reference to a doctrine-discipline code, but in the surplus freedom of life.

Even today, as new needs and questions arise, there is an appropriate overabundance of new answers - at last also from the Magisterium.

Plausible in the adventure of Faith, but which would drive any external religion crazy.

To internalise and live the message:

Do you recognise the Work of the Spirit or reject it as a nuisance? What strikes you about the new Magisterium?

Do you find this approach in the Proclamation, Catechesis, Animation, Pastoral Care and in your own Way?

Here, it is Jesus himself who promises that he will ask the Father to send his Spirit, defined as "another Paraclete" (Jn 14: 16), a Greek word that is equivalent to the Latin "ad-vocatus", an advocate-defender. The first Paraclete is in fact the Incarnate Son who came to defend man from the accuser by antonomasia, who is Satan. At the moment when Christ, his mission fulfilled, returns to the Father, he sends the Spirit as Defender and Consoler to remain with believers for ever, dwelling within them. Thus, through the mediation of the Son and of the Holy Spirit, an intimate relationship of reciprocity is established between God the Father and the disciples: "I am in my Father, and you in me, and I in you", Jesus says (Jn 14: 20). However, all this depends on one condition which Christ imposes clearly at the beginning: "If you love me" (Jn 14: 15), and which he repeats at the end: "He who obeys the commandments he has from me is the man who loves me; and he who loves me will be loved by my Father. I too will love him and reveal myself to him" (Jn 14: 21). Without love for Jesus, which is expressed in the observance of his commandments, the person is excluded from the Trinitarian movement and begins to withdraw into himself, losing the ability to receive and to communicate God.

[Pope Benedict, homily 27 April 2008]

2. It may not always be conscious and clear, but in the human heart there is a deep nostalgia for God. St. Ignatius of Antioch expressed this eloquently: “There is in me a living water that murmurs within me: 'Come to the Father'” (Ad Rom.7). “Lord, show me your glory”, Moses begged on the mountain (Ex 33:18).

Since the Incarnation, there has been a human face in which it is possible to see God. From that moment on, a new relationship has been possible between the Creator and the creature: that of a son with his Father.

By conveying to us the direct testimony of the life of the Son of God, the Gospel of John shows us the path to follow in order to know the Father. The invocation “Father” is the secret, the breath, the life of Jesus.

[Pope John Paul II, Message for the 14th World Youth Day]

"If the encounter with God in all things is not an 'empirical eureka'," I say to the Pope, "and if it is therefore a journey that reads history, mistakes can also be made...".

"Yes, in this seeking and finding God in all things there always remains an area of uncertainty. There has to be. If a person says that he has met God with total certainty and is not touched by a margin of uncertainty, then it is not good. For me, this is an important key. If one has the answers to all the questions, then that is proof that God is not with him. It means that he is a false prophet, who uses religion for himself. The great leaders of God's people, like Moses, always left room for doubt. One must leave room for the Lord, not for our certainties; one must be humble. There is uncertainty in all true discernment that is open to the confirmation of spiritual consolation'.

"The risk in seeking and finding God in all things is therefore the desire to make things too explicit, to say with human certainty and arrogance: 'God is here'. We would only find a god to our measure. The correct attitude is the Augustinian one: seek God in order to find him, and find him in order to always seek him. And we often search by trial and error, as we read in the Bible. This is the experience of the great Fathers of the faith, who are our model. We must reread chapter 11 of the Letter to the Hebrews. Abraham set out without knowing where he was going, by faith. All our ancestors of faith died seeing the promised goods, but from afar.... Our life is not given to us as an opera booklet in which everything is written, but it is going, walking, doing, seeking, seeing... One must enter into the adventure of seeking the encounter and letting oneself be sought and encountered by God"[...]

"If the Christian is restorationist, legalist, if he wants everything clear and sure, then he finds nothing. Tradition and the memory of the past must help us to have the courage to open up new spaces to God. Those who today always seek disciplinary solutions, those who tend in an exaggerated manner towards doctrinal 'security', those who obstinately seek to recover the lost past, have a static and regressive vision. And in this way, faith becomes one ideology among many. I have a dogmatic certainty: God is in the life of every person. Even if a person's life has been a disaster, if he is destroyed by vices, drugs or whatever, God is in his life. One can and must seek Him in every human life. Even if a person's life is a soil full of thorns and weeds, there is always a space where good seed can grow. One must trust in God".

[Pope Francis, Interview by A. Spadaro, in L'Osservatore Romano 21/09/2013]

(Jn 14:1-12)

The Other Way in the ministerial Church

(Jn 14:1-6)

«Let not your hearts be troubled. Believe in God and believe in me» (v.1).

Jesus invites to Faith in Him because He was condemned as a sinner, deranged and cursed, by the very teachers of the things of God.

His proposal for a «Way» breaks away from the illusory plots of religion without Exodus.

Disciples must learn to experience physical separation from the Master. And by process of love, as on a road trodden on foot, in Him continue to reach sisters and brothers.

Now they know the Father’s descending «Way»: the Person of Christ is all that mankind needs for a life redeemed from the subordination, the fears, the lies of ancient religion.

The itinerary is not individualistic and isolated. Nor does Jesus return surrounded by ostentation and power, for He never ‘left’: in the Spirit, He never separated himself.

He is the motor and motive, the force of the concrete journey, the dynamic principle that accompanies, guides and surpasses; as well as the purpose [not external].

He manifests himself and lives in the inner Mystery within us, not at the end of time or in a location (v.5).

The Incarnation continues in unique, ever new ways, which are identified in personal paths and especially in the relationship of working Faith.

Under the image of the House [almost divided into spaces] the Lord alludes to the new condition of Life and complete Communion with the Father.

The popular figure of the afterlife was linked to a certain number of "places" in which the devoted people would be housed, accommodated.

In this archetypal configuration, the Faith of believers introduces a different kind of representation, which fulfils and exceeds the ancient promises - no longer anchored in the usual distinction between vices and virtues.

Women and men have a «place» (v.2) [task, mission] already ready and assured: there we will be with the Son who Comes.

In the House of the Father there are many places (v.2), that is - according to sensitivity, inclination and history - various ways to serve the brethren; to fulfil oneself, to weave community relationships, to expand the presence of the Risen One.

The conscious and ministerial Church broadens the horizon of holiness and the apostolate.

We are all called to become fully involved members, collaborators in the work of salvation. Protagonists in the activities of the People of God, valuing each one - this is the Victory of the Son.

And the Assembly that reflects Christ is the outgoing one. A Fraternity that is not self-congratulatory about its static goals, but is moving [precisely: «Way»].

On this journey, it learns and deepens in an uninterrupted, increasing, growing way, the language of gratuitousness Love that gives spontaneously, without intimate dissociations or artificial conflicts.

Thus, the Church itself, with its wide range of collaborators (of equal dignity) is not afraid to question itself. On the contrary, from Exodus to Exodus it experiences, concretises and deepens its knowledge of the Father. Almighty because He provides for his lesser sons.

«Truth» [of God]: He is «Faithful».

Precisely on this orientation, here we are introduced to the decisive discovery: it is the Father himself who dilates, strengthens inclinations, our existential bearing. To the point of recovering opposites.

God does not vampirize us, but rather expands existence, transmitting the fullness of being multifaceted; thus communicating his own «Life».

The end of God's invisibility.

The Other Way, Truth, Life, in the human dimension

(Jn 14:6-14)

Divine hands have wounds of love, they are not claws. They tread the alternative «way» of work, of building and welcoming; a truly special, disinterested, unreflected trajectory.

Hands marked by what one wishes for the world: open, not clenched into a fist - if anything, with that gentle grip that says: «I am with You».

They accompany «the way» that makes the weak become strong. «Way» that expands our horizon to conquer the land of Freedom.

He is «the Truth». We know what happens to news when it passes from mouth to mouth: it becomes defaced.

But united with the True Person - intertwined with his story - we encounter ourselves, we know the divine ‘Fidelity’ [‘Truth’], we choose substance instead of conventional, conformist or volatile ideas (we would become external).

«I Am the Life». The Father expands and enhances inclinations, our existential reaching; He does not vampirize us as if He were the one who needs something.

He is the Totality of Being, and Source in action; springing of particular essences.

His Calling is Seed; a Root that characterizes and expands Life, making it singular, more distinctive; unique, unrepeatable; meaningful and relational.

To build an alternative society capable of creating well-being: smiles and amazement flowing out, cheering everyone up.

«Let us see the Father» (cf. vv.8-9) is the plea - often anonymous - that from the very beginning has accompanied the believers’ People, who spontaneously reveal their Lord as the Way, the Truth and the Life (v.6).

And the Church that reflects Christ is the ‘outgoing’ one, which does not become complacent about its static goals, but moves [precisely: «Way»] from Exodus to Exodus, to improve itself before correcting others.

The assembly of sons is therefore not afraid of becoming impure by frequenting the cultural and existential peripheries, because it has understood the authentic face of God.

Father, Mother, deep Core, Friend.

«Faithful» [«Truth», in the theological sense] who is not afraid to mix with earthly affairs.

He does not flee the critical scrutiny; nor does he abandon those who stray, or those who cannot bear conformist obligations, or who find themselves in penury.

Authentic community is capable of coexistence and reciprocity: that of «the Life» which shows Father and Son in act [Initiative and Correspondence].

In the Spirit, such a Family recovers each person's journey and restores wholeness, fullness of being without boundaries, even to those who have lost hope or self-esteem.

Difference with ancient religion? The Eternal is no longer revealed in the awesome power of sensational outward manifestations: fire, earthquake, thunders and lightnings.

God is not the preserve of those who show great energy.

In the hearths of Faith, the Person of Christ is made present in his being, in his troubled and real life [«in the Name»: vv.13-14].

It is in such a people that God dreams an immediate reflection of ideas, words, works; and mutual immanence.

For the efficacious event of the Father is all in the flesh of the Son. Their Dream, in the human dimension of believers.

[5th ​​Easter Sunday (year A), May 3, 2026]