Most Holy Body and Blood of Christ [22 June 2025]

May God bless us and the Virgin protect us! At a time when it seems that the Eucharist is not always at the centre of Christian life, this day invites us to reflect and to place at the heart of our priestly life the daily worthy celebration of the Eucharist and the adoration that prepares for it and continues its contemplation throughout the day.   

*First Reading from the Book of Genesis (14:18-20)

Melchizedek is mentioned only twice in the Old Testament: here in the Book of Genesis and in Psalm 109/110, which we also read this Sunday. This character will play an important role for those who were waiting for the Messiah, and even more so among Christians, so much so that he is also mentioned in a Eucharistic prayer. Abraham meets Melchizedek on his return from a victorious expedition. The Bible rarely recounts the celebrations after a military victory, but here there is celebration, and much later, this story is given great importance. These are the facts: a war breaks out between two small coalitions, five against four, and the king of Sodom is among the combatants, but neither Melchizedek nor Abraham are directly involved at the beginning. The king of Sodom is defeated and Lot, Abraham's nephew, is taken prisoner among his subjects. Abraham, upon hearing this, rushes to free him along with the king of Sodom and his subjects. The king of Sodom thus becomes Abraham's ally. At this point, Melchizedek (whose name means 'king of righteousness') intervenes, perhaps for a meal of alliance, but the biblical author does not specify this and, indeed, from this point onwards, focuses the narrative on the figure of Melchizedek and his relationship with Abraham. We have very unusual information about Melchizedek in the Bible: he has no genealogy, he is both king and priest, whereas for many centuries in Israel this was not supposed to happen; he is king of Salem, probably the city that later became Jerusalem when David conquered it to make it his capital; the offering he brings consists of bread and wine and not animals, as will be the sacrifice offered by Abraham, recounted in Genesis 15.  Melchizedek blesses the Most High God and Abraham, who gives him a tithe (a tenth of the spoils of war), and with this gesture recognises his priesthood. These are all details that have clear significance for the sacred author, who focuses on the relationship between royal power and the priesthood: for example, this is the first time the word 'priest' appears in the Bible, and Melchizedek has all the characteristics of a priest: he offers a sacrifice, pronounces a blessing in the name of 'the Most High God who created heaven and earth' and receives a tithe of Abram's goods. There is complete silence about Melchizedek's origins: the Bible attaches great importance to the genealogy of priests, but we know nothing about Melchizedek, the first on the list, and he seems timeless. However, the fact that he is recognised as a priest means that a priesthood existed before the legal establishment of the priesthood in Jewish law linked to the tribe of Levi, son of Jacob and great-grandson of Abraham. In other words, there were priests who were not descended from Levi and therefore 'according to the order of Melchizedek', in the manner of Melchizedek. No exegete can say with certainty who wrote this text, when, or for what purpose. It may date back to the time when the dynasty of David seemed to have died out and a different Messiah was beginning to emerge: no longer a king descended from David, but a priest, capable of bringing the blessing of the Most High God to the descendants of Abraham. Melchizedek, "king of justice and king of peace", is considered an ancestor of the Messiah, as we see more clearly in Psalm 109/110. Abraham was not yet circumcised when he was blessed by Melchizedek, and in the controversies of the early communities formed by circumcised Jews and pagans, Christians deduced that it was not necessary to be circumcised to be blessed by God. Finally, in the offering of bread and wine, which seals a covenant meal, we Christians recognise Christ's gesture in continuity with God's plan. At every Eucharist, we repeat Melchizedek's gesture, accompanying the offering of bread and wine with the words "Blessed are you, God of the universe, from your goodness we have received the bread (wine) that we offer you..."

*Responsorial Psalm (109/110:1-4)

Some of these verses from the psalm are addressed to the new king of Jerusalem on the day of his coronation, a ritual that subtly expressed the expectation of the Messiah, and it was hoped that every newly crowned king would be the Messiah. The ceremony took place in two stages, first in the Temple, then inside the royal palace in the throne room. When the king arrived at the Temple escorted by the royal guard, a prophet placed the diadem on his head and handed him a scroll called 'the Testimonies', i.e. the document of the Covenant concluded by God with the descendants of David containing formulas applied to each king: 'You are my son, today I have begotten you', 'Ask of me and I will give you the nations for your inheritance', and this document also revealed his new name (cf. Isaiah 9:5). The priest anointed him, and the ritual in the Temple ended with the acclamation called "Terouah," a war cry transformed into an ovation for the new king-leader. The procession then wound its way to the Palace, and along the way, the king stopped to drink from a spring, symbolising the new life and strength he had to take on to triumph over his enemies. Once at the palace, the second part of the ceremony took place in the throne room. At this point, today's psalm begins: the prophet speaks on behalf of God, using the solemn formula: 'Oracle of the Lord to my lord', which should be read as 'word of God to the new king'. In the Bible, we find the expression 'to sit on the throne of kings', which means 'to reign'. The new king is invited to climb the steps of the throne and sit down: 'Sit at my right hand until I make your enemies your footstool'. Enemy warriors in chains are carved or engraved on the steps of the throne: thus, as he climbs the steps, the king will place his foot on the necks of these soldiers, a gesture of victory and a harbinger of his future victories. This is the meaning of the first verse, to make his enemies the footstool of his feet. The expression 'at my right hand' once had a concrete, topographical meaning: in Jerusalem, Solomon's palace is located south of the Temple (therefore to the right of the Temple, if one faces east), so God reigns invisibly above the Ark in the Temple and the king, sitting on his throne, will be at his right hand. Then the prophet hands the sceptre to the new king; and this is the second verse: 'The sceptre of your power extends from Zion; you rule in the midst of your enemies'. The handing over of the sceptre is a symbol of the mission entrusted to the king, who will rule over his enemies by joining the long line of kings descended from David, who in turn was the bearer of the promise made to David. The king is only a mortal man, but he bears an eternal destiny because God's plan is eternal. This is probably the meaning of the following verse, which is somewhat obscure: "The principality is yours on the day of your power (i.e. the day of your coronation) among holy splendours (you are clothed in the holiness of God and therefore in his immortality). From the womb of the dawn like dew, I have begotten you," a way of saying that it has been planned by God since the dawn of the world. The king remains mortal but, in the faith of Israel, the descendants of David, foreseen from eternity, are immortal. In the same sense, the following verse uses the expression 'forever': 'You are a priest forever', the future king (i.e. the Messiah) will therefore be both king and priest, mediator between God and his people. Here we have proof that, in the last centuries of biblical history, it was thought that the Messiah would also be a priest. Finally, the psalm specifies: priest "according to the order of Melchizedek" because there was the problem that one cannot be a priest unless one is descended from Levi. How can this Law be reconciled with the promise that the Messiah would be a king descended from David of the tribe of Judah and not from Levi? Psalm 109/110 provides the answer: he will be a priest, yes, but in the manner of Melchizedek, king of Salem, who was both king and priest long before the tribe of Levi existed. Psalm 109/110 was sung in Jerusalem during the Feast of Tabernacles to remember God's messianic promises: evoking a scene of enthronement, it was precisely these promises that were thought of in order to keep the hope of the people alive. Rereading this psalm in the New Testament, a new depth was discovered: Jesus Christ is truly that priest 'forever', mediator of the definitive Covenant, victor over man's worst enemy, death. St Paul says this in his first letter to the Corinthians: 'The last enemy to be destroyed will be death, for he has put everything under his feet'.

*Second Reading from the First Letter of Saint Paul to the Corinthians (11:23-26)

St Paul reveals here the true meaning of the word 'tradition': a precious deposit faithfully handed down from generation to generation. If we are believers today, it is because, for over two thousand years, Christians in every age have faithfully handed on the deposit of faith as in an unbroken relay race. Transmission is faithful when the tradition of the Lord is preserved, as St Paul writes: "I have received from the Lord what I have handed on to you". Only this faithful transmission builds the Body of Christ throughout human history, since it is not the transmission of intellectual knowledge, but of the mystery of Christ, and fidelity is measured by our way of life. This is why Paul is concerned with correcting the bad habits of the Corinthians and affirms that living in fraternal communion is directly connected with the mystery of the Eucharist. Paul writes: Jesus "on the night he was betrayed, took bread". "He was betrayed": Just as he was misunderstood and betrayed, handed over into the hands of his enemies, Jesus "took bread, gave thanks, broke it and said...". He thus has the strength to turn the situation upside down and, from a path of death, performs the supreme gesture of the Covenant between God and humankind, echoing his words: "No one takes my life from me. I lay it down of my own accord" (Jn 10:18). He transforms a context of hatred and blindness into a place of love and sharing: "My body is given for you", a body given for our liberation, and the effectiveness of this gift is linked to the biblical concept of "memorial": "Do this in memory of me".  "This cup is the new covenant in my blood." This formula centres on the theme of the new covenant, taken from Jeremiah (31:31-34) and established not with blood shed on the people (Ex 24), but with his blood and in the Holy Spirit. Here we can understand what forgiveness is, the perfect gift given beyond hatred, pure love that transforms death into a source of life. Only forgiveness is this miracle, and we repeat it in every Eucharist: 'Mystery of faith'. "For whenever you eat this bread and drink this cup, you proclaim the Lord's death": we proclaim his death, a testimony of love to the extreme, as the Eucharistic Prayer of Reconciliation reminds us: "his outstretched arms mark the indelible sign of the Covenant" between God and humanity. "We proclaim his death": we commit ourselves to the great work of reconciliation and covenant inaugurated by Jesus. "Until he comes": we are the people of expectation that we proclaim in every Eucharist, and if Jesus invites us to repeat this prayer so often, it is to educate us in the hope that means becoming impatient for his Kingdom in joyful expectation of his coming. Finally, Paul says "until he comes" and not until he returns because Christ has not left us; he is with us until the end of the world (cf. Mt 28:20). Indeed, he never ceases to come because he is a working presence who progressively realises the great divine plan since the creation of the world and asks us to collaborate in it.

NOTE. The last words of the Bible, in Revelation, are precisely "Come, Lord Jesus." The beginning of the book of Genesis spoke to us of the vocation of humanity, called to be the image and likeness of God, and therefore destined to live in love, dialogue and sharing, just as God himself is Trinity. The last word of the Bible tells us that the plan is fulfilled in Jesus Christ, and when we say 'Come, Lord Jesus', we invoke with all our strength the day when he will gather us from the four corners of the world to form one Body.

*From the Gospel according to Luke (9:11b-17)

 For the feast of the Body and Blood of Christ, we read the miracle of the multiplication of the loaves, in which Luke certainly wants to emphasise the link with the Eucharist by describing Jesus' gestures with the same words as the Eucharistic liturgy: "He took the five loaves and the two fish, raised his eyes to heaven, recited the blessing over them, broke them and gave them to the disciples": a clear allusion to the disciples of Emmaus (Lk 24:30). Jesus is announcing the kingdom of God, preaching the Gospel and performing miracles. The multiplication of the loaves takes place in this context: it is evening, the disciples are worried about the crowd and suggest sending everyone away so that they can find food for themselves in the surrounding area. Jesus does not accept this solution because the Kingdom of God is a mystery of communion. He is not satisfied with "every man for himself" and proposes his own solution: "You yourselves give them something to eat". But how? Five loaves and two fish, the apostles reply, are only enough for a family, not for five thousand men. Jesus does not want to put them in difficulty, but if he tells them to feed them themselves, it is because he knows they can do it. The disciples respond by offering to go and buy bread, but Jesus has another solution: "Have them sit down in groups of about fifty." He chooses the "solution of gathering" because the Kingdom of God is not an indistinct crowd, but a community of communities. Jesus blessed the loaves, recognising bread as a gift from God to be used to serve the hungry. Recognising bread as a gift from God is a true programme of life, and this is the meaning of the "preparation of the gifts" during Mass. It was formerly called the "offertory," and the liturgical reform of the Second Vatican Council replaced it with the "preparation of the gifts" to help us better understand that it is not we who give something of our own, but rather it is the 'preparation of God's gifts'. By bringing bread and wine, symbols of the entire cosmos and of humanity's work, we recognise that everything is a gift and that we are not masters of what God has given us (both material goods and physical, intellectual and spiritual riches), but only administrators. This gesture, repeated at every Eucharist with faith, transforms us, making us truly stewards of our riches for the good of all. It is precisely in this gesture of generous self-emptying that we can find the courage to perform miracles: when he tells his disciples, "Give them something to eat," Jesus wants them to discover that they have unsuspected resources, but on condition that they recognise everything as a gift from God. Before the hungry of the whole world, he also says to us: "Feed them yourselves," and, like the disciples, we have resources that we are unaware of, provided that we recognise that what we possess is a gift from God and that we are only administrators who reject the "logic of dispersion," that is, thinking only of our own interests. The link between this multiplication of the loaves and the feast of the Body and Blood of Christ thus becomes clear. The three synoptic Gospels recount the institution of the Eucharist on Holy Thursday evening, and Luke adds the Lord's command, "Do this in memory of me," but St John offers us another key: he relates the washing of the feet with Jesus' command to the disciples to do the same. Here, then, are two inseparable ways of celebrating the memorial of Christ: sharing the Eucharist and placing oneself at the service of others.

+Giovanni D'Ercole

Forgers & Co: as if we did not exist

(Mt 7:15-20)

«By their fruits you will know them [...] so every good tree bears good fruit, but the dead tree bears bad fruit» (Mt 7:16-17).

As in the time of Jesus, even today there are heralds announcing all kinds of messages.

Even in the narrow ecclesial domain, it is often not easy to evaluate the various interpretations.

From the earliest times the Master distinguished himself because He did not impose a strict selection among his followers: the field of Love is that of Freedom.

The richness of the vital wave of the Father remains exuberant everywhere.

In fact, the Lord himself favored the universal character of the calling... by Name.

Yet, in spite of the wide-meshed welcome, in today’s Gospel passage He seems very concerned.

Indeed, from the early Church it became necessary to resort to principles of simple understanding of the spirits.

Elements of discernment still essential, to protect the weakest: those who have a «good» character and roots but risk being plagiarized by opportunists.

The theme recurs in all times: the wise guide does not underestimate the disciple, doesn’t inoculate him fears of not being up to the task; he values and does not discard what the same disciple loves.

He does not ask him to immediately annihilate the "defects" but makes them his travel companions and participants in the realization.

In this way, the believer’s soul assumes its ‘overview’, takes breath, conquers more complete balance, is realized according to its own Calling. Which does not claim to make every heart a stranger to itself: in every story there is a secret to be found, and characteristic one.

Spiritual guidance according to Christ will not impose to make everyone look like his favorite models, so he will not make us rigid [in danger that any adversity will break us].

And when we are not underestimated, we will feel adequate - at the height that belongs to us: the fruits will bloom spontaneously.

«A good tree cannot bear bad fruit, nor a dead tree make good fruit» (v.18).

Whoever is happy does Good.

«Beware of false prophets, who come to you in sheep's clothing, but inside are ravening wolves» (v.15).

Disguises of holiness are a serious pitfall: they extinguish our signature; distinctive and creative identity.

One can almost describe them as real masters, because they resemble and seem similar to the authentic ones. In reality they scourge the soul with thoughts and gestures that do not belong to us.

Instead, it is worth looking at the roots, more than the leaves: first the sap flowing into the trunk, only then the number and conspicuousness of the fruit.

Our vocation is stimulated and accompanied and stems from a desire, a voice and an image of the soul that acts as a guide.

Manipulators tend to replace their suggestion to ours, very personal.

The «false prophets» (v.15) do not start towards the future, from the intimate Source of the person. They always go in search of a confirmation of their own.

As if we do not exist.

To internalize and live the message:

What do you think of wolves in angelic garb?

Do roughnesses close or expand your discoveries? Or do they guide you to compromise with the forces in the field?

[Wednesday 12th wk. in O.T. June 25, 2025]

Counterfeiters & Co: as if we did not exist

(Mt 7:15-20)

«By their fruits you will know them [...] so every good tree bears good fruit, but the dead tree bears bad fruit» (Mt 7:16-17).

As in the time of Jesus, even today there are auctioneers who announce all kinds of messages.

Even in the narrow ecclesial domain, it is often not easy to evaluate the various interpretations.

Generally speaking, we can say that the Pontiffs warn us both against 'cheap' proposals of salvation [Pope Benedict], and against the mannerist exercise of an empty spirituality, which tends to seek consensus - typical of those who 'stroke the sheep' [Pope Francis].

But from the earliest times the Master distinguished himself because he did not impose a strict selection among his followers: the field of Love is the field of Freedom.

The richness of the Father's life-wave remains exuberant everywhere.

I remember from personal experience that in the time of John Paul II the criteria of discernment for the access of candidates to seminary life were in fact rather wide-ranging; then perhaps there was a canonical tightening, which however did not produce pastoral results.

Indeed, the Lord himself favoured the universal character of the call... by Name.

And yet, despite the wide-ranging reception, in today's Gospel passage He seems quite concerned.

Indeed, since the early Church it was necessary to resort to principles of elementary understanding of spirits.

Elements of discernment that are still essential, to protect the weakest people: those who have 'good' character and roots but risk being plagiarised by opportunists.

The theme recurs throughout: the wise guide does not underestimate the pupil; he does not inoculate him with fears of not being up to scratch. He values and does not discard what the disciple loves.

He does not ask him to immediately defeat the "faults" but makes them his fellow travellers and participants in the realisation.

In this way, the believer's soul assumes its "overview", takes breath, conquers more complete equilibrium; it realises itself according to its own Calling. Which does not pretend to make every heart stronger than it is, or estranged from itself: there is a secret to be found in every affair, and it is characteristic.

Spiritual guidance according to Christ will not demand that all pupils resemble his favourite models, so he will not make us rigid [in the danger that any contrariety will break us].

And when we are not underestimated, we will feel adequate - at the height that belongs to us: fruit will flourish.

"A good tree cannot make bad fruit, nor a dead tree make good fruit" (v.18).

He who is happy does Good.

"Beware of false prophets, who come to you in sheep's clothing, but inside are ravening wolves" (v.15).

Disguises of holiness are a serious pitfall: they extinguish our signature; distinctive and creative identity.

The needs that matter would never be ours [in any case, everything would be number and stock - indeed, chaff and fodder].

They can almost be described as masters, because they resemble and seem similar to the authentic ones. In reality they scourge the soul with thoughts and gestures that do not belong to us.

Conforming to their usual concert (or newsletter). Distant from our Calling and the unprecedented personal way of being in the field. This is the point.

They flatter everyone, but they already know everything. And it is noticeable that they only demand to be considered.

They ceaselessly point the way, but always remembering a past (even a recent past), to chronicle it.

Or a glamorous future; today dehumanising it.

In this way, they have their heads full of thoughts and wind, advocating disembodied, abstract paths, not cast upon nature, person and its rhythm.

They lull and caress, or rather scold harshly - accusing everyone - but they take away the sting that corresponds and belongs to us.

An infallible test to recognise them is to test them on public and private relations, on false prestige, on the renunciation of rapacity and celebrity; on the love of power even over the thoughts of others.

Beware of forgers who manifest excellent intentions, and then impose at least a few postures on people that make them feel inadequate.

Inside their festival is the enslavement of a mysticism set up pro domo sua [only in favour of one's own cause], falsified upstream.

Instead, it is worth taking care of the roots, more than the leaves: first of all the sap that flows within the trunk, only then the number and conspicuousness of the fruits.

Our vocation is stimulated and accompanied and stems from a desire, a voice and an image of the soul that acts as a guide.

Manipulators tend to substitute their suggestion for our own, very personal one.

The "false prophets" (v.15) do not start towards the future from the intimate source of the person, but always seek confirmation of their own. 

As if we did not exist.

To internalise and live the message:

What do you think of wolves in angelic robes? Do roughnesses close or expand your discoveries? Or do they guide you to compromise with the forces at work?

Snake charmers

What forms do false prophets take?

They are like "snake charmers", i.e. they take advantage of human emotions to enslave people and lead them where they want to go. How many children of God are enticed by the flattery of the pleasure of a few moments, which is mistaken for happiness! How many men and women live as if enchanted by the illusion of money, which in reality makes them slaves of profit or petty interests! How many live thinking they are self-sufficient and fall prey to loneliness!

Other false prophets are those 'charlatans' who offer simple and immediate solutions to suffering, remedies that turn out, however, to be completely ineffective: how many young people are offered the false remedy of drugs, of 'disposable' relationships, of easy but dishonest earnings! How many more are ensnared in a completely virtual life, where relationships seem easier and faster only to turn out to be dramatically meaningless! These swindlers, who offer things without value, instead take away what is most precious such as dignity, freedom and the ability to love. It is the deception of vanity, which leads us to look like peacocks... only to fall into ridicule; and from ridicule there is no turning back. No wonder: the devil, who is "a liar and the father of lies" (Jn 8:44), has always presented evil as good and false as true, in order to confuse the human heart. Each of us, therefore, is called to discern in our own heart and examine whether we are threatened by the lies of these false prophets. It is necessary to learn not to stop at the immediate, superficial level, but to recognise what leaves a good and more lasting impression within us, because it comes from God and is truly for our good.

[Pope Francis, Message for Lent 2018].

Saviour on the cheap?

Is the humanity of our time still waiting for a Saviour? There is a feeling that many regard God as unrelated to their own interests. They apparently have no need of Him; they live as if He did not exist and, worse, as if He were an "obstacle" to be removed in order to realise themselves. Even among believers, we are sure, some allow themselves to be lured by alluring chimeras and distracted by misleading doctrines that propose illusory shortcuts to happiness. And yet, despite its contradictions, its anxieties and its dramas, and perhaps precisely because of these, humanity today seeks a path of renewal, of salvation, it seeks a Saviour and awaits, sometimes unconsciously, the advent of the Saviour who renews the world and our lives, the advent of Christ, the one true Redeemer of man and of all mankind. Of course, false prophets continue to propose a 'cheap' salvation, which always ends up generating bitter disappointments. The very history of the last fifty years demonstrates this search for a 'cheap' Saviour and highlights all the disappointments that have ensued. It is the task of us Christians to spread, with the testimony of our lives, the truth of Christmas, which Christ brings to every man and woman of good will. Being born in the poverty of the crib, Jesus comes to offer to all that joy and peace which alone can fill the expectation of the human soul.

[Pope Benedict, General Audience 20 December 2006]

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

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

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

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

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

[Pope Benedict, General Audience 20 December 2006]

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

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

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

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

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

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

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

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

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

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

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

[Pope Francis, Message for Lent 2018]

Prophetic ardour, Salvation that doesn’t repeat

(Lk 1:57-66.80)

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

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

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

It transforms it, though scented with incense and pureness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Prophetic Ardour, Salvation that does not repeat

(Lk 1:57-66.80)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Redemption begins to spark with textbook choices.

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

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

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

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

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

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

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

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

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

To internalise and live the message:

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

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

What astonishment have you experienced in your spiritual journey?

What difference have you measured against your expectations and intentions?

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

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

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

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

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

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

The Sources make this clear:

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

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

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

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

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

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

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

[Teresa Girolami].

According to which image and likeness?

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

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

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

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

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

Why should it have been so only then?

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

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