(Lk 14:15-24)

Jesus does not compare the Father's Kingdom to a solemn assembly, but to a great Supper!

However, the proposal of festive novelty is rejected. The self-sufficient ones and experienced have other commitments and interests.

The invitation to take part in the Feast was initially addressed to the sons of Israel, who still likened the Messianic times to a Banquet, characterised by gratitude and [internal] fraternity.

In the first communities, the difficulties in broadening the criteria of communion came precisely from converts from Judaism, who by long practice retained the custom of not sharing food with those far away; thus the breaking of the Eucharistic Bread.

Within the framework of their conventions and the sacred norms attested in the Torah (Deut 20:5-7), the behaviour of those refusing the invitation in the parable of the Banquet (vv.18-20) was legitimate from the point of view of the recognised right - not friendship.

It is to accentuate the meaning of the gesture that the master of the feast orders the servants to gather precisely those who were socially excluded from the ancient religion, because they were considered impure: the pagans, the wobblers. Open ones to waiting for.

Christ continues to draw a dividing line between those who advocate an untouchable order and ideals above human reality, and those who, being on the periphery, are always willing to participate in the Feast.

They are not the “all concerned with ritual”, manners, appearance; but with the life they spread.

They do not let themselves be conditioned by privileges, their things, and laws: they give without double-entry.

They accept with natural readiness; rejoicing in reality and not in the distinction between sacred and profane.

They do not think already have the answer, and do not end up being slaves to it.

Jesus' teaching invites not to limit one's affections and not to let one's heart be cluttered by customs, by the particular or current mentalities, by legalistic blocks - or by the 'many things'.

In the assembly of sons, it is not the well provided for [serious, busy people with no time to waste, with too many possessions and invitations to manage] but the petty people... who come to the fore. Despite their poor aptitude.

All this, because characteristic of the Little and beggar is the readiness to cross fences: that which makes them fit to grasp God's summons.

Those who are far away - even if they are on tight corner - fill the Father's House.

‘In society’ the poor man is one of many, but the invitation to [Eucharistic] canteen conveys to him a sense of values that do not suffocate life with pettiness, and ties.

Indeed, the poor man often has a better understanding of divine-human things.

This ever more conscious resemblance to the Son of God is accentuated in the scarcity of ‘adequate means’: scarcity that makes true, that induces others to reflect - remaining unremarkable, incapable of “make lightning”.

Our solidarity is not a matter of sympathy, common interests and esprit de corps, but rather the result of an extended Calling; of one powerful Life circulating in all, respecting their freedom and reality - as well as their phases of change.

Paraphrasing the encyclical Fratelli Tutti [nos.13-15, passim] according to the passage from Lk we must remain careful not to impoverish the life of Faith, turning it into a detached commitment to «cultural colonisation».

If this were the case, even the universal-Catholic horizon of a conviviality of differences would dissolve into an overly normalised, utterly predictable; ultimately deserted invitation.

The entrenched or self-interested rejection of the Banquet would bring with it - as before our eyes - the «further disintegration» of «critical thinking», of action «for justice», of its «paths to integration».

In fact, even ecclesial society can run the risk of «distorting the great words», «risking impoverishment»; thus «reducing itself to the arrogance of the strongest» and to «merely ephemeral marketing recipes, which find in the destruction of the other the most effective resource».

But God's people cannot live in a parallel, disconnected, double world - as if the One Eternal worshipped was a patchwork of wiles, marketing and convenience.

[Tuesday 31st wk. in O.T.  November 3, 2026]

The horizon of friendship to which Jesus introduces us is the whole of humanity:  indeed, he wants to be for everyone the Good Shepherd who lays down his own life (cf. Jn 10: 11), and he stresses this strongly in the discourse on the Good Shepherd who came to reunite everyone, not only the Chosen People but all the dispersed children of God. 

Our own solicitude, therefore, must be universal. We should certainly first take care of those who, like us, believe and live with the Church - it is very important, even in this dimension of universality, that we first see to those faithful who live their "being Church" every day with humility and love -, and yet we must not tire of going out, as the Lord asks us, "to the highways and hedges" (Lk 14: 23) to invite to the banquet that God has prepared those who are not yet acquainted with him or have perhaps preferred not to know him.

[Pope Benedict, address to the CEI, 18 May 2006]

Today more than in the past, the Church's social doctrine must be open to an international outlook, in line with the Second Vatican Council,73 the most recent Encyclicals,74 and particularly in line with the Encyclical which we are commemorating.75 It will not be superfluous therefore to reexamine and further clarify in this light the characteristic themes and guidelines dealt with by the Magisterium in recent years. 

Here I would like to indicate one of them: the option or love of preference for the poor. This is an option, or a special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness. It affects the life of each Christian inasmuch as he or she seeks to imitate the life of Christ, but it applies equally to our social responsibilities and hence to our manner of living, and to the logical decisions to be made concerning the ownership and use of goods. 

Today, furthermore, given the worldwide dimension which the social question has assumed,76 this love of preference for the poor, and the decisions which it inspires in us, cannot but embrace the immense multitudes of the hungry, the needy, the homeless, those without medical care and, above all, those without hope of a better future. It is impossible not to take account of the existence of these realities. To ignore them would mean becoming like the "rich man" who pretended not to know the beggar Lazarus lying at his gate (cf. Lk 16:19-31).77

Our daily life as well as our decisions in the political and economic fields must be marked by these realities. Likewise the leaders of nations and the heads of international bodies, while they are obliged always to keep in mind the true human dimension as a priority in their development plans, should not forget to give precedence to the phenomenon of growing poverty. Unfortunately, instead of becoming fewer the poor are becoming more numerous, not only in less developed countries but-and this seems no less scandalous-in the more developed ones too. 

It is necessary to state once more the characteristic principle of Christian social doctrine: the goods of this world are originally meant for all.78 The right to private property is valid and necessary, but it does not nullify the value of this principle. Private property, in fact, is under a "social mortgage,"79 which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of goods. Likewise, in this concern for the poor, one must not overlook that special form of poverty which consists in being deprived of fundamental human rights, in particular the right to religious freedom and also the right to freedom of economic initiative.

[Sollicitudo rei socialis n.42]

For salvation there is 'one ticket in'. But with a few caveats. First of all, it is free; and then the holders will surely be women and men who are 'in need of care and healing in body and soul'. It is easy to imagine that in the first places are 'sinners, the poor and the sick', the so-called 'last ones' in short. Celebrating Mass at Santa Marta on Tuesday, 7 November, Pope Francis revived the Gospel image - taken from the passage in Luke (14:15-24) - of the banquet to which the master of the house invites "the poor, the crippled, the blind and the lame" after the refusal of the rich who do not understand the value of the gratuitousness of salvation.

"The Gospel texts we have heard this week, these last days, are framed in a banquet," Francis was quick to point out. It is "the Lord who goes to the house of a leader of the Pharisees to dine and there he is rebuked because he does not do his ablutions". Then, the Pope continued, "during the banquet the Lord advises us not to seek the first places because there is the danger that one who is more important will come and the host will say, 'Give way to this one, move over!' That would be a disgrace."

"The passage continues," said the Pontiff, "with the advice the Lord gives to those who are to be invited to a banquet at home". And he points precisely to "those who cannot give you reciprocation, that is, those who have nothing to give you in return". Here is "the gratuitousness of the banquet". So "when he had finished explaining this, one of the diners - this is today's passage - said to Jesus, 'Blessed is he who takes food in the kingdom of God!'" The Lord "answered him with a parable, without explanation, of this man who gave a great dinner and made many guests". But "the first guests did not want to go to dinner, they cared neither about the dinner nor about the people who were there, nor about the Lord who was inviting them: they cared about other things".

And in fact one after the other they began to apologise, So, the Pope pointed out, 'the first one said to him: "I bought a field"; the other: "I bought five pairs of oxen"; another: "I got married"; but each had his own interest and this interest was greater than the invitation'. The fact is, said Francis, that 'these were attached to the interest: what can I gain? So to a free invitation the answer is: 'I don't care, maybe another day, I'm so busy, I can't go'. "Busy" but for his own "interests: busy like that man who wanted, after the harvest of grain, to make stores to enlarge his possessions. Poor man, he died that night".

These people are attached "to interest to such an extent that" they fall into "a slavery of the spirit" and "are incapable of understanding the gratuitousness of the invitation". But "if one does not understand the gratuitousness of God's invitation, one understands nothing," the Pope warned. God's initiative, in fact, "is always gratuitous: what do you have to pay to go to this banquet? The entrance ticket is to be sick, is to be poor, is to be a sinner". Precisely this 'is the ticket of entry: to be needy both in body and soul'. And 'by need', Francis reiterated, is meant 'needing care, needing healing, needing love'.

"Here," the Pontiff explained, "we see the two attitudes". God's "is always gratuitous: to save God does not charge anything, he is free". And also, Francis added, "we say the word, somewhat abstractly, 'universal'", in the sense that to the servant "the 'angry' master" says: "Go out immediately to the squares, to the streets of the city and bring in the poor, the crippled, the blind, the lame". In Matthew's other version, the master says: "good and bad: all, everyone", because "God's gratuitousness has no limits: everyone, he receives everyone".

"Instead, those who have their own interest," the Pope continued, "do not understand gratuitousness. They are like the son who stayed by his father's side when the youngest left and then, after a long time, he came back poor and the father makes feast and this one does not want to enter that feast, he does not want to enter that feast because he does not understand: "He spent all the money, he spent the inheritance, with the vices, with the sins, you make him feast? And I who am a Catholic, practical, I go to mass every Sunday, I fulfil things, nothing to me?".

The fact is that 'he does not understand the gratuitousness of salvation, he thinks that salvation is the fruit of "I pay and you save me": I pay with this, with this'. Instead "no, salvation is gratuitous". And "if you do not enter into this dynamic of gratuitousness you understand nothing".

Salvation in fact, Francis affirmed, "is a gift from God to which one responds with another gift, the gift of my heart". However, there are those 'who have other interests, when they hear about the gifts: "Yes, it is true, yes, but gifts must be given". And they immediately think: 'Here, I will give this gift and he will give me another one tomorrow and the day after'". Thus there is "always reciprocation".

Instead "the Lord asks nothing in return: only love, faithfulness, as he is love and he is faithful". Because "salvation is not bought, one simply enters the banquet: 'Blessed is he who takes food in the kingdom of God!'". And 'this is salvation'.

In fact, the Pope confided, "I ask myself: what do these people who are unwilling to come to this banquet feel? They feel secure, they feel safe, they feel saved in their own way outside the banquet". And 'they have lost the sense of gratuitousness, they have lost the sense of love and they have lost something greater and more beautiful still, and this is very bad: they have lost the capacity to feel loved'. And, he added, 'when you lose - I am not saying the capacity to love, because that can be recovered - the capacity to feel loved, there is no hope: you have lost everything'.

Moreover, the Pontiff concluded, all this 'makes us think of the words written at the door of Dante's inferno "Leave hope": you have lost everything'. On our part, we must instead look at the master of the house who wants his house to be filled: 'he is so loving that in his gratuitousness he wants to fill the house'. And so "we ask the Lord to save us from losing the capacity to feel loved".

[Pope Francis, S. Marta homily, in L'Osservatore Romano 08/11/2017]

Commemoration of All the Faithful Departed

On the occasion of the recent passing of my parents, to the torment of the illness and the loss of both (soon) was added the annoyance of an environment that continued to give me "condolences".

As for good manners, of course, but who has assimilated the language of the Faith does not mourn anyone, nor does he speak of "dead" but of Deceased ones. They live.

Not as survivors of the blows that life holds, but as ‘dilated’ ones; authentic, adorned - finally fully realized.

Women and men… ‘blossomed’ in everything, experiencing a new kind of being in their own essence; a different existence.

As if in an atmosphere of pure love, where like Jesus, one does not live for oneself, but as one with one another and for one another.

With no more pressing deadlines, nor any abandonment.

The term comes from the Latin verb «defungor» [infinitive «defungi»] which indicates the partial term of a story, not a total fulfillment.

Not a definitive border that would open on the nullifying and cavernous abyss of lost shadows or larvae without momentum, devoid of identity and future - after the transit in time.

The condolences [from the Latin «cum-dolēre»] turned willingly within a purely pagan mentality or linked to an archetypal sense of religiosity.

That kind of conviction led relatives and friends to grieve - a hopeless cry - which Jesus openly rebukes [Jn 11:33 Greek text; some translations are uncertain].

To believe that with death everything ends means to imagine that existence is a progressive decay into the void.

This conviction makes any path of growth, even spiritual, consider absurd. And it postulates the senselessness of getting involved, of committing oneself to the ideal of the lasting Good - for a Beautiful that continues beyond our earthly life and in favor of our neighbour.

“Condolences” therefore indicate in themselves that everything is over.

In the epigraph on the portal of a cemetery of a town not too far from me we read an inscription in large letters: «here over the centuries lay affections vanity hopes».

The cold of the end of all beautiful things, and the "ice" of the neoclassical revisited in early twentieth century style... perfectly matched on whitewashed travertine coating.

Hope, on the other hand, draws us in and lifts our spirits; it overcomes the outrage and gives meaning to our journey.

Already the believers of the first centuries had supplanted the pagan idea of the appointment of our sister death as «dies infaustus», replacing it in its opposite: «dies Natalis».

Day of true Birth, within the same Life now complete, healed.

Life, which precisely proceeds - beyond the temporal or locality parameters. 

Without the fatigue of existing that we experience. Immersed in the vastness of being.

Life without the struggles against oneself.

An existence that continues within the fulfilling, blessing Embrace of a Father who does not depersonalise but rather expands the unique character and qualities of his sons.

In this blossoming full of light and warmth we are as if we were refounded on the prototype-Project of the authentic Son.

Alliance Trait that we should and perhaps could have been.

Overwhelmed ones with blissful Happiness, for our shadow-part is now included; devoid of judgments and comments.

[Commemoration of All the Faithful Departed,  November 2]

Renewal within the Church, an antidote to one-sidedness

(Mt 5:1–12)

In the Gospel of Matthew, Jesus is the new Moses who ascends ‘the Mount’. But the young Lawgiver does not proclaim rules engraved on stone tablets, but rather his own experience of the Father… ‘seeing the crowds’ (v. 1).

At the crossroads between divine nature and the fullness of humanity, the new Rabbi sketches a sort of self-portrait: as the Son; in favour of his brothers and sisters. Gathered together in a spirit of family.

A bud of a welcoming world – which Matthew seeks to encourage in his small churches. Where no one is above and no one is always below; nor is there one person at the front and another at the back.

Only humanising upheavals [such as the reversal of roles and conditions] that strengthen the fabric of harmony.

Therefore, in the House belonging to all, there must be a rotation and reversal of figures, situations and criteria of eminence, and thus of chains of command – signs of the Kingdom to Come. 

A reversal capable of sharpening sensitivity to Communion [at that time, there was lively friction between Judaising experts, the top of the class, and the latest arrivals on the threshold of the brotherhoods of faith].

At that time, the mindset of precedence and supremacy was so deeply rooted that all religions recognised hierarchies.

Those who considered themselves entitled to precedence [within the community!] always raised a question of apparent self-evidence:

Is it not part of the natural order of things that in human society there should be firsts and last, the learned and the ignorant, rulers and subjects?

After all, the legal principle that once governed, for example, the entire law of private property in the Latin world is also the motto inscribed at the head of a well-known official Catholic daily newspaper: Unicuique Suum.

Even Leo XIII, the Pope of the social encyclicals, recognised that ‘in human society it is in accordance with the order established by God that there should be princes and subjects, masters and labourers, rich and poor, the learned and the uneducated, nobles and commoners; the duty of charity incumbent upon the rich and the property-owning classes is to provide for the poor and the needy’.

This was the mindset of a sin of mere omission: it is enough, they thought, to practise charity afterwards.

The Lord’s position is very, very different: the powerful are by no means blessed by God – just as the wealthy patriarchs of the First Testament were also supposed to be.

Their alien world – the palaces, and even their exquisite clothing – is a perfect metaphor for the inner emptiness and transience in which they revel.

Their gluttony is a sign of an inner abyss to be filled – a sort of nervous hunger, accompanied by a sense of vertigo.

And so it goes, from alienation to alienation.

On ‘the Mount’, by contrast, the discreet work of the Spirit is proclaimed, signifying the character of a modest holiness, animated by the Love that is a gift, in itself divinising and humanising [a quality manifested in the so-called ‘poor in Spirit’].

A holiness which transcends the ancient fiction of the rulers, who piled one upon the other, reciting the same script.

Until now, in fact, the masses had been left high and dry: whoever the ruler might be who seized power, the humble flock remained subjugated, sad and stifled; unworthy even to present themselves before the Lord.

All condemned and inadequate.

Even the community of disciples is heartbroken, for it does not accept the inequalities of a pyramid-shaped society, which tends to level out and annihilate the Gifts of God scattered throughout all humanity – regardless of social class.

The authentic disciple is, in fact, moved to tears: these express the dimension of inner energy that purifies external ideas; it makes us true from within, essential on the outside.

Affliction leads us back into ourselves; it restores contact with our roots and the primordial virtues, which regenerate us.

A sadness which, in the context of finitude and conscious limitation, makes us empathetic, splendidly human.

Intimately dissatisfied: opponents of injustice. For every person who is not placed in a position to express their abilities is an insult to the Plan of Salvation.

This is not a matter of charity or philanthropy: it is a deliberate, social choice (v.5).

For within every marginalised person lies, in fact, an Artist who is denied the chance to express themselves, who is neither discovered nor valued for their own sake or for the sake of others; rather, they are regarded as an outsider or a deviant.

Annalena Tonelli spoke, in fact, of the least of these, whose suffering she wished to alleviate, as ‘murdered Mozarts’: she wished to reach out to them and involve them, so that together they might enrich one another. She possessed a mother’s compassion – and her heart was with her abandoned brothers and sisters in their misery.

The same severity prevailed in religions, whose leaders instilled in the people a strong and vulgar nationalist horde mentality, and offered the followers mere consolation.

In the Kingdom of Jesus, however, there must be no ranks – which is why the plans of the ambitious and those who claim to be infallible do not align with His.

The Spirit of Christ identifies spontaneously not with the usual aggressive energy of wild beasts, of those who prevail because they are more cunning and stronger – but with the person who makes themselves available.

We are women and men characterised by hearts of flesh – not of beasts (Dan 7).

The Beatitudes – the new Decalogue of ‘the Mount’ – allude precisely to a sort of divine condition, incarnate and transmissible to anyone, as peaceful and creative as love, and therefore waiting to be discovered.

Blessed is the course and the outcome of the true and full development of the divine plan for humanity.

In the Gospels, this character is not hindered by those who frequent places of ill repute, but paradoxically by the regulars of sacred precincts.

According to Jesus, purity of heart is not linked to external legal purity – as was believed in all forms of devotion – but rather to a purified gaze and the absence of duplicity. 

The growth and humanisation of the people are therefore not hindered by sinners, but precisely by those whose ministry is to make the Face of God known to all!

In short, the burden of preconceptions with which they approach reality and relationships prevents the established and entrenched authorities from recognising the Lord’s calls in the events of life and in Nature itself.

The same applies to the peacemakers.

They work towards the complete restoration of Life and Brotherhood, of naturalness itself and of equitable coexistence.

All this is done in a spirit of selflessness that transcends selfishness by recognising the ‘poor We’ that extends throughout the world.

Jesus’ self-portrait, as revealed in the Beatitudes of Matthew, embodies the image of a young boy – who, at that time, counted for nothing.

The Lord recognises himself precisely in a household servant; a shop assistant, who nevertheless possesses within himself a mysterious and delightful divine spark.

It is the only identification that Jesus loves and wishes to impart to us: that of the one who cannot afford not to recognise the needs of others.

A dimension of sacredness without distinctive halos: not cynical, but one we can share. Because it is linked to perception and instinctive reciprocity, to spontaneous friendship towards women and men – experienced in our likeness to the Father.

Obviously: this is not a proposal compromised by the usual inexorable rigmarole [doctrine and discipline] that stifles eccentricities; on the contrary, it is thoroughly likeable and endearing, inclusive.

The Blessed One’s condition is therefore what makes us Unique – not the sanctity regulated by procedures, which is always bent on abhorring and exorcising the danger of the unusual.

Precisely for this reason – on the contrary – an obsession with precedents has characterised the life of the Church for centuries; just as has the feudal and monarchical idol of stability for life.

The Master does not deny our right to do something great… but he does not equate it with possession, power or appearances.

On a path towards Beatitude and Divinisation, the Master does not stir up the impulses to hold on to, climb up or dominate: these do not bring Happiness.

Rather, he relies on our spontaneous freedom to give, to come down and to serve – a freedom entrusted first and foremost to the top of the class. Those who, throughout history, have become accustomed to lording it over others through moralising and cunning.

God does not deny the legitimate impulses of the self to be recognised. We do not participate in life as though we were destined for failure, but rather as those who have been promoted – who do not suppress their own needs.

But not in order to win ‘the race’. In this way, the Lord leads us to reflect on authentic fulfilment.

It is not an external achievement, but an intimate one, made our own. It is thus capable of shaping our deepest inclinations, in all their richness and over the course of a journey.

Aristotle asserted that – beyond artificial circular arguments or superficial proclamations – one truly loves only oneself. This is no trivial question.

Whether one accepts this or not, the growth, development and flourishing of our qualities take place within a wise Path.

A path that may even be interrupted, yet knows how to allow itself the right pace – including to encounter new states of being.

Genuine and mature love expands the boundaries of the ego that craves supremacy, visibility and self-interest. It integrates it with primordial, dormant energies to which we have not given space – understanding the ‘You’ within the ‘I’.

A journey and a force that ultimately expands our capacities and our lives. Otherwise, in every circumstance and, sadly, at any age, we shall remain trapped in the childish game of those who jostle on the steps to prevail.

As Pope Francis said regarding mafia-like phenomena: ‘We need men and women of Love, not of honour!’

The Tao Te Ching (XL) states: ‘Weakness is what the Tao employs.’ And Master Wang Pi comments: ‘The high has the low as its base; the noble has the base as its foundation.’

We feel fleeting and often disappointed, yet we want to be happy, not just here and there: we are uncertain, yet we seek full and lasting joy. It is obvious that we can find it only in a disconcerting proposition.

In ancient times, it was thought that one could encounter God in the intoxicating emotions generated by experiences of success, typical of successful men. But the persecuted and crucified Son challenges this outward appearance.

Other decisive encounters were considered to be those on the summits of evocative heights, or the devout and frenzied act of throwing oneself right into the sacred precincts that Jesus intended to dismantle, forcing the people to leave them [John 10:1–16, Greek text].

Luther interprets the Son of God on the Mount as ‘Mosissimus Moses’. However, Matthew speaks of ‘the Mount’ – not a platform – as the symbol and setting of an eternal Call, intended not only for members of the most well-equipped institutes of perfection who are able to ascend.

In concrete terms, these are the moments when we ourselves, incorporated into the human wholeness of Christ, feel the fullness of being: like the soul’s passage into her sacred centre, and a special harmony of ideas, words and actions between our nature and the divine.

‘The Mountain’ is the (theological) place where one casts aside the cunning, conformist thoughts, knowledge and calculations of the worldly plain. Where the premises of fleeting, superficial happiness [that which lasts a minute or an hour] are set aside.

Therefore, ‘Blessed are the poor “in Spirit” – that is, “by the Spirit”’ – says Jesus [v.3a, Greek text].

In the Christian community, it is important (precisely) to grow together.

The Lord takes pleasure in those who embrace this orientation, where his feelings become deeply our own – and what matters is not the minutiae, but the direction of our journey.

The specific details of a life of love are left to personal creativity and the diversity of people; sensibilities, cultures and situations. 

What counts is the fundamental choice for the good and for communion, understood not as uniformity – but as the harmonious coexistence of differences.

This is not to hysterically despise wealth: it is a matter of sharing it, so that it may multiply, rather than hoarding it for oneself. Otherwise, everything becomes an insurmountable obstacle to life, and the preserve of the quickest.

Those who have freely divested themselves of the superfluous in order to share it do so ‘for the Spirit’, that is, for Love: by free choice, with passion and without distinction between those within their circle and those outside it.

Thus, the enriched person becomes a lord.

In turn, the wretched may not be poor ‘in Spirit’ if they are full of themselves, boastful, arrogant, and indifferent to others; if they lack an open heart, are averse to dialogue, and intent on improving their own condition through compromise and deceit – merely desiring to take the place of the rich only to then imitate their deceitful, subjugating and opportunistic ways.

The voluntary renunciation of the selfish and petty use of one’s material and intellectual resources sets us apart as children of God.

Fellow human beings; already here and now capable of experiencing the blessed life of Heaven: being with and for others, whilst remaining true to ourselves.

Indeed, the promise accompanying the first Beatitude (v.3a) does not guarantee entry into Paradise in the afterlife, in some distant future.

The exchange of gifts guarantees the experience of divine life itself, right here on earth.

In pagan religions, the state of Blessed Life was a jealously guarded and exclusive privilege of the deities, who reluctantly shared it; and, reassuringly, only after death. Yet only halfway.

In Christ and through the Way, despite our partial failures, or our possible limited abilities and natural frailties – indeed, precisely because of them – we discover a Father who is a friend of full, abundant Joy: immediate, energetic, boundless happiness. Which arises even from states of weakness.

The Father is not the God of religions that cloud and stifle life: he does not bless the greed of the few, which leaves the multitudes in need.

Did the last of the commandments require us to feel content and not covet what belongs to others?

The first of the Beatitudes proposes that we should desire that others too may have the same things and opportunities in life as we do.

The dynamics of falling in love, in all its forms, presuppose a vibrant Fullness that flows out in every direction – recognising the opposites within us and the legitimate desire for expressive fulfilment in our brothers and sisters.

To internalise and live out the message:

How do you overcome doubt by turning inwards? What do you proclaim through your life? Does it go beyond direct experience? Do you know of realities that manifest the Risen One? How do you point out paths brimming with hope? Or are you selective and remain silent?

They have passed on the Light

All the Saints, between religious sentiment and Faith

By embodying the spirit of the Beatitudes, we ask ourselves what the difference is between a common ‘religious sentiment’ and ‘living by Faith’.

In ancient devotions, the Saint is the composed, perfect and detached [yet predictable] man; and the opposite of a Saint is a ‘sinner’.

In the proposal for a life lived fully in the Lord, the ‘saint’ is a person of communicative understanding who lives for fellowship, creating it where it does not exist.

On the journey of the children of God, the saint is indeed the excellent person, but in the fullest sense of the word – complete and dynamic, multifaceted; even eccentric. Not in a one-sided, moralistic or sentimental sense.

In Latin, *perficere* means to bring to completion, to go all the way.

In this complete and integral sense, ‘perfect’ becomes an authentic, embodied value: a possible attribute of every person who is aware of their own vulnerability and does not despise it.

Women and men of faith cherish every opportunity or emotion that lays bare their state of nakedness [not guilt] in order to open up new paths and renew themselves.

From the perspective of life in the Spirit, the holy one [in Hebrew Qadosh, a divine attribute] is indeed the ‘detached’ person, but not in a partial or physical sense, rather in an ideal one.

It is not the person who, at a certain point in life, distances themselves from the human family to embark on a path of purification that would elevate them. Deluding themselves into thinking they are improving.

As the encyclical Fratelli Tutti emphasises: ‘A human being [...] does not fulfil themselves, does not develop, cannot find their own fulfilment [... and] does not come to recognise their own truth in depth unless through encounter with others’ (no. 87).

The authentic witness is not driven by contempt for existential chaos – nor is he eager to outsource the difficulties of managing his own freedom by handing it over to an alienating agency, with a detached mindset (which resolves the drama of personal choices).

In Christ, the human being is ‘set apart’ from the common mindset, insofar as they are true to themselves, to their own unquenchable Fire – to their passions, to their own irreplaceable uniqueness and Vocation.

And at the same time, ‘set apart’ from external competitive criteria: of possession, of power, of appearance. Self-destructive forces.

In their place, he concretely substitutes the brotherhood of giving, of serving and of humbling oneself [from the ‘persona’]. These are fruitful energies.

All for global communion, and in truth also with one’s own inner character – avoiding proselytising and seeking the limelight.

The true believer knows his redeemed limits; he sees the possibilities within imperfection... Thus, he replaces the assumptions of keeping things to oneself, of rising above others and dominating them, with a fundamental humanising triad: giving, the freedom to ‘come down’, and collaboration.

This is authentic Detachment, which does not shy away from one’s own or others’ inclinations, nor does it despise the complex nature of the human condition.

In this way, the ‘saint’ experiences the essential Beatitude of the persecuted (Mt 5:11–12; Lk 6:22–23) because they have the freedom to ‘lower themselves’ in order to be in harmony with their own essence, co-existing in their originality.

In terms of Faith, the Saint is therefore no longer physically ‘separated’, but rather ‘United’ with Christ – and cast out like Him, amongst the weak brothers and sisters.

In short, the Divine Plan is to form a Family of the small and the frail, not to carve out a group of ‘strong’ friends who are ‘better’ than others.

Only this vision of the Focolare spurs us on to set out.

Consequently, the opposite of a saint is not a ‘sinner’, but rather someone unfulfilled or incomplete.

Let us consider the reason for this once more (in terms of vocation and personal journeys).

Jesus was a friend of tax collectors and public sinners not because they were better than the ‘good’, but because, in matters of religion, the ‘righteous’ often lack spontaneity; making themselves impervious, closed off, and resistant to the action of the Spirit.

Surprisingly, the Lord himself repeatedly found that it was precisely those who were devoutly lacking who were inclined to question, take notice, rethink, and break away from habit – in order to forge new paths, even if proceeding by trial and error.

Unable to take refuge behind the cloak of social pretence, once they had become aware of their own situation (and over time) – compared with those who considered themselves ‘successful’ and friends of God – these ‘strangers’ became more truly human than the ‘flawless’ ones, and more willing to love.

Self-examination is fundamental from a biblical perspective.

At every turn, Scripture offers us a spirituality of the Exodus: a path of liberation from shackles, to be travelled on foot, step by step. It is a spirituality that values paths of seeking, exploration and self-discovery, as well as the newness of a God who does not repeat but creates.

The call that the Word addresses to us is to set out on a journey; this is the crux of the matter. And we have always been ‘those of the Way’ who do not pass by, nor turn our gaze away [cf. Lk 10:31–33; FT, 56ff].

In the classical pagan worldview, women and men are essentially ‘nature’; therefore, their existence in the world is conditioned [I recall that my professor of theological anthropology, Ignazio Sanna, even described it as ‘de-centred’], indeed determined by their birth (fortunate or otherwise).

According to the Bible, women and men are creatures, splendid and in themselves suited to their own mission, yet pilgrims and lacking.

God is the One who ‘calls’ them to become whole, restoring what is lacking.

To become the image and likeness of the Lord, we must develop the capacity to respond to a Vocation that makes us neither phenomena nor exceptional ‘perfect’ beings, but rather particular Witnesses.

Chosen by Name, just as we are; embracing our deepest being – even the unexpressed parts – to the point of recognising it in the ‘You’, and unfolding it in the ‘We’.

A person’s holiness is therefore intertwined with many of their states of dissatisfaction, of limitation, and even of partial failure – yet always whilst thinking and feeling reality.

For a New Covenant.

In the Old Testament, the believer came into contact with divine purity by frequenting sacred places, fulfilling prescriptions, reciting prayers, respecting times and spaces, avoiding embarrassing situations; and so on.

Our experience and conscience infallibly attest that strict observance is all too rare, or merely perfunctory: deep down, it often does not correspond to who we are – nor does it humanise us.

Sooner or later, it becomes a house of cards, all the more unstable the ‘higher’ it reaches. All it takes is one card placed clumsily, and the artificial structure collapses.

We realise our natural inability to meet such sterile requirements, (other people’s) blueprints and such lofty standards.

With Jesus, Perfection does not concern ‘thought’, nor the observance of an abstract Code of Conduct. Perfection refers to a quality of Exodus and Relationship.

In ancient contexts, the path of the children of God was cloaked in a mystical or ascetic proposal consisting of abstinence, fasting, retreats, a secluded life, and obsessive ritual observances… which in many situations formed the backbone of pre-Conciliar spirituality.

But in Scripture, the saints do not have halos, nor do they have wings.

They are not saints because they have performed incomparable and astonishing miracles of healing: rather, they are women and men embedded in the ordinary world and its most commonplace aspects.

They are familiar with the problems, weaknesses, joys and sorrows of daily life; the search for one’s own identity, character, or deepest calling.

And the apostolate; the family, the upbringing of children, work. Even the alluring power of evil.

In the First Testament, ‘Qadosh’ referred exclusively to an attribute of the Eternal One [the sole unchanging Person] – and His separateness from the tangled web of often confused earthly ambitions.

Despite our failings, however, in Christ we become capable of listening and perceiving; thus enabled to seize every opportunity to bear witness to the innate, vital, gratuitous nature of the divine and real initiative.

Ceaselessly, providential life presents itself and comes to meet us, opening up unthinkable passages that break through.

Its unprecedented paths of growth renew the whole of existence, which is interconnected and conformed.

This also causes us to marvel at our inner resources, previously unrecognised or unacknowledged and concealed, or unpredictably hidden behind dark sides.

That which is Distinguished is no longer pushed behind little clouds and confined within fortified enclosures.

Therefore, God’s adversary will not be transgression: rather, it becomes the lack of a spirit of communion, amidst differences.

The enemy of the history of Salvation is not religious incompleteness, but the gulf from the Beatitudes – and from the evolving spirit of the ‘wayfarer’ for whom ‘to journey’ is also [non-paradoxically] synonymous with ‘to err’.

God’s opposite is therefore not ‘sins’, but ‘Sin’ [in the singular, a theological term, not a moralistic one].

‘Sin’ is the inability to respond to a definitive Call, which acts as a catalyst to complete us, to regenerate us fully. This harmonises the opposing sides – in being ourselves and being-With.

It is here that Faith ‘saves’, right where we are – because it annihilates ‘the sin of the world’ (John 1:29), that is, low self-esteem and guilt; the humiliation of unbridgeable distances.

Indeed, Jesus does not prescribe doctrines, nor does he advocate fragmenting one’s own life into specific dogmas. Nor does he propose any religious ascent [in terms of progression] laced with effort.

Nowhere in the Gospels does Christ say to anyone, ‘Become holy’, but rather: with Him, like Him and in Him – united, to continually encounter one’s own innermost states.

Recognising them more fully, thanks also to the ‘You’ and the ‘We’.

The saint is the little one, not the hero who is all of one piece, uniform, predictable, and taken for granted.

A saint is one who, walking their own path in the wake of the Risen One, has learnt to ‘identify with the other, without regard to where [or] from where […] ultimately experiencing that others are their very own flesh’ (cf. FT 84).

(Mt 25:31–46)

    The famous passage on the Judgement presents the Risen One who is to come (v. 31) as the ‘Son of Man’ – that is, the authentic and complete fulfilment of the divine plan for humanity: his kind of ‘verdict’ follows from this.

God embraces the limited nature of his creatures; therefore, the conduct that gives meaning to our lives does not concern religious attitude in itself, but rather the attitude we have shown towards our fellow human beings.

This is the Gospel message of the recent encyclical [October 2020] on fraternity and social friendship.

Aware of the situation, the Magisterium today acts as a spur against any insular, obvious and conformist spirituality; against any form of folklore-based, parochial mysticism… empty, inward-looking, still confined within the confines of bedside-table beliefs.

In all ancient beliefs, the soul of the deceased was weighed on a notarial scale and judged according to whether the balance was positive or negative.

According to the rabbis, divine mercy intervened in their favour only when good and bad deeds were in balance.

Jesus does not speak of a court that pronounces immutable negative judgements on the whole person, but of aspects of a complete existence which – being indestructible in themselves because they humanise – are saved and taken up, introduced into eternal life.

‘Life of the Eternal One’ (v. 46, Greek text) alludes to a kind of life that is not biological but relational and one of wholeness of being, which we can already experience.

These are moments when our divine DNA has come to the fore, the Gold that dwells within us: when we have been able to respond to the needs not of God, but of life itself and of our brothers and sisters.

These are the moments when we have been attentive listeners to nature, to the hope and vocation of all – sensitive to the needs of others.

Opportunities that have enabled us to bring the human condition closer to the heavenly one.

Comparing the ‘works’ declared to be a ‘paradigm’ with those listed in classical Judaism (Isaiah 58:6–7) and other religions – even ancient Egypt [Book of the Dead, chapter 125] – we note the difference in verse 36: ‘I was in prison and you came to me’ (cf. vv. 39, 43).

The difference is striking precisely in terms of divine justice: it transcends legal considerations, for it creates justice where none exists.

The Father bestows life in every instance, for He is not merely good as is believed in all devout persuasions, but exclusively good.

The ‘righteous’, moreover, did not even realise they had done anything out of the ordinary: they responded spontaneously to their innate and transparent nature as children (v. 39).

They felt sympathy for the ‘flesh’ in the reality in which it finds itself – and wherever it may be – regarding it as familiar. They loved with and as Jesus, in Him.

They did not love for Jesus’ sake – as if the other’s condition could be set aside, and secretly regarded as a nuisance upon which to construct a fiction, however sympathetic.

The other observant believers, on the other hand, wholly absorbed in the formalities of ritual, doctrine and discipline that are of no interest to God, are surprised that the Father is not entirely where they had imagined Him to be.

That is to say, respectable but empty and stagnant like themselves, bound by the judgements of ordinary justice: ‘When did we see you […] in prison and fail to serve you?’ (v. 44).

The calling to reach out to others leads us spontaneously to transcend divisions: legalistic ones, those based on retribution, or prejudices and forms of worship.

This is the pre-eminent, weighty Salvation – which lies in what is direct and genuine. Not so much in organised plans; nor does it have any substance based on opinions.

We fulfil ourselves by responding to the instinctive call that arises from our own essential, altruistic nature: even if it is minimal, overlooked, or eccentric, unsteady and not very fulfilling – not extraordinary.

Without overly external conditions, it is recognised as being scattered throughout the soul and in the beneficent, divinising fullness of the ‘Son of Man’.

Jesus’ ultimate teaching: a distinguished, comprehensive and wholly human judgement. 

Not a complacent or contrived response, based on mere concepts and accounts.

Jesus’ identification with the least of these remains unique: ‘Whatever you did for one of the least of these my brothers and sisters, you did for me’ (v. 40).

Conversely: ‘you did not do it for me either’ (v. 45).

His Person holds central significance, with no distinction between friends and opponents, between the devout and the unfaithful.

Commitment to Christ is not judged on the basis of works that are detached from the humanising Core.

Fine deeds that may be performed even without a spirit of benevolence [out of duty and custom, or even for prestige and self-interest] – but rather on the basis of love.

God is under no obligation to reward merit.

Good works may be displayed or performed even against the Father: as if to tie His hands.

A misrepresentation typical of religions that promise rewards to the devout.

A misunderstanding alien to the experience of Faith, whose only certainty lies in the risk of exploration, in growth, in the quality of relationships – precisely, those that humanise.

Life and death are clearly distinct [‘right and left’: proverbially, fortune and misfortune] according to the characteristics of authentic piety towards God himself… because his honour is reflected in the uplifting of women and men, as they are in their concrete circumstances.

The sole non-negotiable principle is service to the good of every person. 

Works of love are an expression of true communion with Christ – thus freed from intellectual and artificial constraints: from every kind of limitation or judgement that conditions their value.

In short, we must not do things that are calculated, extraordinary or mechanical, but let God act – whilst respecting and valuing our neighbour for who they are.

Even outside the visible sphere of the apostles’ kingdom (or of a doctrine or discipline), there is an authentic ‘Christianity’: the civilisation of the children.

In short, there is no predestination to the condemnation of those who are distant, errant or imperfect, except for a lack of brotherhood that recovers the impossible – even ‘against the law’.

The authentic kingship of Christ and his own.

In Palestine, in the evening the shepherds used to separate the sheep from the goats, which needed shelter from the cold.

To emphasise its importance, the issue raised by the evangelist draws on the vivid imagery of rabbinic preaching.

The problem is not a question of who is saved and who is not.

The question is rather: on what occasions are we happy to be outdoors even at ‘night’, and do we act in a more human way – and on what occasions do we behave in a more beast-like, closed-off manner, yet without becoming… lambs?

In Christ, the victory over selfishness loses its meaning as the annihilation of possibilities for individual growth – which is not achieved through stubbornness.

Its power is anything but stagnant and divisive. It does not conceal the abilities we cannot see, or what we do not know.

Opposing situations are the glorious moments of one and the same victory. This is evident in the continuation of the passage, which proclaims the other extreme of love: ‘the Son of Man is to be handed over to be crucified’ (Mt 26:2).

Therefore, Matthew’s aim is not to describe the end of the world, but to provide guidance on how to live wisely [today] in order to build a Family and not be captivated by the immediate glitter of false jewellery – however well presented.

The Gospel’s call emphasises the contrast with a frivolous spirituality: the only appropriate distinction.

The man of God does not indulge in career ambitions—not even ecclesiastical ones—nor in every whim.

The Tao Te Ching (iii) suggests, addressing even the wise ruler: ‘Do not exalt the most capable; ensure that the people do not quarrel; do not value goods that are hard to obtain; ensure that the people do not become thieves; do not acquire what may be coveted; ensure that the hearts of the people are not troubled’.

Master Wang Pi comments: ‘When the most capable are exalted, their names are glorified; the glory extends beyond their office, and they are constantly at loggerheads, comparing their abilities. When goods are valued beyond their utility, the greedy rush upon them, fighting amongst themselves; they breach walls, break open chests, and become thieves at the risk of their lives’.

And Master Ho-shang Kung adds, regarding ‘those whom the world deems excellent’: ‘With their specious eloquence, they adapt to circumstances whilst straying from the Tao; they cling to form whilst rejecting substance.’

The Lord’s Call reaffirms the qualitative aspects of the Person in relationship: He illustrates how it is worth staking one’s life.

This is so that all may experience the fullness of being – which is not the result of opportunism.

Nor is it a matter of belonging: any distinction between those ‘called’ within the visible Church and those distant from it is set aside.

The powerful imagery of this Gospel passage serves to make us reflect, open our eyes, broaden our horizons, and impress upon our conscience just how much is worth staking: everything, when it comes to the choices we must make.

The authentic love that moves heaven and earth is that which manages to make even the wicked do what is right – through a free Gift, devoid of conditions and forms of self-love. Even free from sacred judgements.

The Tao (xxxiii) intuits: ‘Who does these things? Heaven and Earth [...] Whoever gives themselves to the Tao becomes one with the Tao’.

What is genuine arises and flourishes in a selfless and spontaneous way, without any effort or contrived purpose.

Here, man is a different, far richer Being – steadfast in himself, yet expanding into the divine and human ‘You’, even in its most destitute form.

‘In today’s Gospel reading, Jesus identifies not only with the shepherd-king, but also with the lost sheep. We might speak of a “dual identity”: the shepherd-king, Jesus, also identifies with the sheep, that is, with the least and most needy of his brothers and sisters. And in this way he points to the criterion of judgement: it will be based on the concrete love given or withheld from these people […] Therefore, at the end of the world, the Lord will review his flock, and he will do so not only from the shepherd’s perspective, but also from that of the sheep, with whom he has identified himself. And he will ask us: ‘Have you been a shepherd a little like me?’ […] And let us return home with just this one phrase: ‘I was there. Thank you!’ or: ‘You have forgotten me’.”

(Pope Francis)

What gives value to every moment

(John 6:35–40)

    Jesus’ words highlight the clear distinction between ordinary food and the Bread that does not perish.

This distinction is drawn from Deuteronomy 8:3 – in reference to the Manna, the Word of the Lord (wisdom-filled food that liberates and imparts life).

Wisdom 16:20–21, 26 acknowledges that the manna of the desert was food prepared by angels, but what truly sustains life is the Word.

Those heavenly fruits, whilst delicious and capable of satisfying every palate, do not satisfy – they do not nourish completely.

The symbolic language used by Christ also draws on cultural paradigms that identified manna with wisdom.

He thus reveals himself in this way in the discourse on the Bread of Life.

Coming to the Lord is not within our power. Fulfilling the works of the Law, perhaps yes – with effort – but carrying out the Work of God is not unnatural.

It does not depend on a thought, a choice or a disciplinary practice.

In short, the Subject of the journey in the Spirit is God Himself, who works within us. 

Human action is, in every instance, a response to His self-revelation and to His own action [cosmic and within the soul of each person; whether convergent or not].

The Coming from on high is crucial: it gives rise to the relationship of Faith. A personal relationship, which is not mere assent and fulfilment, but rather interpretation and vision.

Forward movement and the discovery of resurrection – in particular, of the shadowed aspects that become resources.

Thus Faith-love expands life, for it draws its impetus from divine generosity, from Grace.

In this way, it becomes a decision, a calling, a responsibility; an inescapable and decisive duty – yet, despite this, a personal one.

Christ is Food that must be eaten, broken down, through Faith.

This evocation becomes Eucharistic, the realisation of the ‘Life of the Eternal One’ (v. 40, Greek text), even if it differs from refined forms; here and now.

As he dies, without any delay, Jesus commends his Spirit (John 19:30), which suddenly gives rise to the sacramental experience (John 19:34).

The Life of the Eternal One is not a pious hope in the hereafter: the term denotes the very inner life of God, which unfolds and bursts into history [sometimes rather abruptly] in a multifaceted way.

Energy, Nourishment, New Clarity: it reaches out to women and men who see and believe in the Son.

It is a Faith-Vision that discerns meaning and enables direct appropriation: it soars over insurmountable obstacles.

A Faith-Gesture that gushes forth; a Faith-Action that becomes a leaven of expansion, for it has already stirred up insight, a holistic awareness, and an intimate assent.

It sharpens and expands the transformative resources of souls and of events themselves.

It bestows, in the first person, comprehensive generative abilities – both external and internal, indestructible; which lose nothing [no longer doomed to death: v.39].

The obtuse gaze surrounding the first communities already sealed the Mystery.

But contrary to the First Testament (Ex 33:22–23), through Faith one now sees God and lives, without fear (Ex 3:6).

Whoever ‘sees’ the Son ‘has’ the very Life of the Eternal One (v. 40).

The Vision of Faith, the Vision of the Son, the Vision of the glorious outcome of the One who was rejected by the religious authorities and deemed accursed by God, makes one become One with Him.

It is a present Resurrection, even amidst the fleeting and burdensome experience of a life scattered in many directions.

The image deemed impossible and untenable gives way to a process of interpretation, action and reorganisation that draws in the future.

It gives way to the wholeness of God’s humanising and distinct world.

This shift in perspective breaks through the web of appearances and of banal convictions, whether inherited or fashionable.

In short: grasping this becomes the driving force of salvation, a foundation that transcends the pre-human.

Perceiving it becomes an Encounter; in its own, enduring dimension. The principle of blessed eternity.

By the end of the first century, the churches sensed the risk of collapse.

The gradual divergence from pagan religion in general, and Judaising devotion in particular, led to a wide-ranging debate with implications for customs, internal affairs, and even liturgy.

The battle against Pharisaic purism sparked controversies of every kind, including whether or not to segregate foreigners.

Differences of opinion arose even regarding the very canon of Scripture (which, for Christians, had long been in Hellenistic Greek).

According to believers in Jesus, the Source of full and indestructible life [‘Life of the Eternal One’: v.40 Greek text] is not material bread.

Even here on earth, the all-encompassing Nourishment lies in no trivial certainty.

Rather, one must ‘see the Son’ (v. 40).

This means recognising in the Master a story that does not end in failure, for despite the leaders’ rejection, the outcome of his—and our—story is the divine state. Indestructible glory.

And ‘Believing in Him’ (v.40) does not depend on cultural background or a shared social standing, but on a unique process of understanding.

To see and to have Faith is to entrust oneself to the luminous [it seems absurd] Vision that is communicated in the innermost fibres of our being and from the very first ‘Birth’. Certain of full harmony and fulfilment in that pre-eminent Figure.

We do not adhere out of enthusiasm or personal initiative [the ‘Church of events’, as Pope Francis puts it].

The life of the Eternal One within us begins in the eye of the soul; an echo of the primordial Dream.

It takes root in grasping the Father’s path. He desires for His least ones a fullness of character and disposition, free from conformism.

Only through the Gift in which we recognise ourselves from our very roots and in our very essence do we sense joyful harmonies that identify the desires, words, actions and path of the Risen One himself, who beats within us.

The Person of Christ is the only Food without standardisation.

Nourished by the Bread-Person, we can avoid both the search for false certainties and the craving for crutches—such as connections, financial backers, or prestigious institutions that guarantee privileges; and so on.

Preferring the Broken Bread.

The food of the earth sustains physical life, but it cannot bring us back to life through unique personal genesis, nor can it open a path for us beyond death.

This gives value to every moment.

To internalise and live out the message:

What does it mean for you to see the Son and believe in Him?

Do not project onto God the image of a master-servant relationship

The multiplication of the loaves and fishes is a sign of the great gift that the Father has given to humanity, which is Jesus Himself!

He, the true ‘bread of life’ (v. 35), wishes to satisfy not only bodies but also souls, by giving the spiritual food that can satisfy the deepest hunger. For this reason, he invites the crowd to seek not food that does not last, but that which endures for eternal life (cf. v. 27). This is the food that Jesus gives us every day: his Word, his Body, his Blood. The crowd hears the Lord’s invitation, but does not understand its meaning – as so often happens to us too – and asks him: ‘What must we do to carry out the works of God?’ (v. 28). Jesus’ listeners think that he is asking them to observe the commandments in order to obtain further miracles such as the multiplication of the loaves. This is a common temptation: to reduce religion solely to the observance of laws, projecting onto our relationship with God the image of the relationship between servants and their master: servants must carry out the tasks assigned by their master in order to gain his favour. We all know this. That is why the crowd wants to know from Jesus what actions they must perform to please God. But Jesus gives an unexpected answer: ‘This is the work of God: that you believe in the one whom he has sent’ (v. 29). These words are addressed to us today as well: the work of God does not consist so much in ‘doing’ things, but in ‘believing’ in the One whom He has sent. This means that faith in Jesus enables us to carry out the works of God. If we allow ourselves to be drawn into this relationship of love and trust with Jesus, we will be able to carry out good works that reflect the Gospel, for the good and the needs of our brothers and sisters.

The Lord invites us not to forget that, whilst it is necessary to concern ourselves with bread, it is even more important to nurture our relationship with Him, to strengthen our faith in Him who is the ‘bread of life’, who came to satisfy our hunger for truth, our hunger for justice, and our hunger for love.

(Pope Francis, Angelus, 5 August 2018)

12. I think that in this very precise and permanently valid way, Augustine is describing man's essential situation, the situation that gives rise to all his contradictions and hopes. In some way we want life itself, true life, untouched even by death; yet at the same time we do not know the thing towards which we feel driven. We cannot stop reaching out for it, and yet we know that all we can experience or accomplish is not what we yearn for. This unknown “thing” is the true “hope” which drives us, and at the same time the fact that it is unknown is the cause of all forms of despair and also of all efforts, whether positive or destructive, directed towards worldly authenticity and human authenticity. The term “eternal life” is intended to give a name to this known “unknown”. Inevitably it is an inadequate term that creates confusion. “Eternal”, in fact, suggests to us the idea of something interminable, and this frightens us; “life” makes us think of the life that we know and love and do not want to lose, even though very often it brings more toil than satisfaction, so that while on the one hand we desire it, on the other hand we do not want it. To imagine ourselves outside the temporality that imprisons us and in some way to sense that eternity is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality—this we can only attempt. It would be like plunging into the ocean of infinite love, a moment in which time—the before and after—no longer exists. We can only attempt to grasp the idea that such a moment is life in the full sense, a plunging ever anew into the vastness of being, in which we are simply overwhelmed with joy. This is how Jesus expresses it in Saint John's Gospel: “I will see you again and your hearts will rejoice, and no one will take your joy from you” (16:22). We must think along these lines if we want to understand the object of Christian hope, to understand what it is that our faith, our being with Christ, leads us to expect.

[Pope Benedict, Spe salvi]