Holy Trinity [15 June 2025]

May God bless us and the Virgin protect us! 

*First Reading from the Book of Proverbs (8:22-31)

 Last Sunday, the feast of Pentecost, in the responsorial psalm (Ps 103/104), we sang: "You have made all things with wisdom". Today, in this passage from the Book of Proverbs, there is a splendid hymn to Wisdom personified, through whom God guides the world. "The Lord created me as the first of his works... From eternity I was formed... when there were no depths, I was brought forth" (vv. 22-24). The author makes Wisdom speak as a person, and the Hebrew verb qanah means to acquire, to possess, to create, to generate, all meanings appropriate when taken into account the various nuances of the concept of Wisdom. Wisdom never speaks of herself, but always in relation to God, as if they were inseparable. Therefore, there is great intimacy between God and Wisdom. The Jewish faith in the one God has never imagined a triune God; but here it seems that, while remaining firm in the uniqueness of God, it senses that within the One God there is a mystery of dialogue and communion. There is a word that recurs often in this passage: 'first'. 'The Lord created me before his works... from eternity... before the foundations of the earth were laid... before the hills'.  Wisdom is prior to all creation, and the work she accomplishes is so beautiful that it generates true joy: 'I was his delight every day, playing before him... on the earth's surface, placing my delight among the sons of men' (vv. 30-31).  Wisdom 'finds its delight' in God and also in us. We can hear here an echo of the refrain from Genesis: 'God saw that it was good'; and even more so on the sixth day, when man was created (Gen 1:31).  This text from the book of Proverbs reveals a particular aspect of the faith of Israel: eternal Wisdom presided over the entire work of creation, and since the dawn of the world, humanity and the cosmos have been immersed in God's Wisdom, so that the created world is not disordered. Indeed, Wisdom is its creator, and this urges us never to lose faith. Finally, it is truly "folly" of faith to believe that God is always present in human life and, even more, that God finds delight in our company. Divine folly, but reality: if God continues tirelessly to offer us his Covenant of love, it is precisely because "he finds his delight among the children of men" (v. 31).  This text never mentions the Trinity because when the Book of Proverbs was written, not only did the term Trinity not exist, but the very idea did not even occur to anyone. For the chosen people, the first priority was to affirm the one God, and the prophets fought against idolatry and polytheism, since Israel was called to be the witness of the one God (Deut 4:35). Later, however, after the resurrection of Christ, believers discovered that God is One but not solitary: God is Trinity. When this mystery began to be glimpsed, the Scriptures were reread in a new light, and in particular this text which speaks of the Wisdom of God, in order to discern, as in a filigree, the person of Christ. St John writes: 'In the beginning was the Word, and the Word was with God', an expression which in Greek expresses an intimate communion, an uninterrupted dialogue of love. St Irenaeus and Theophilus of Antioch identified Wisdom with the Spirit, while Origen identified it with the Son. This second interpretation was then accepted by Christian theology.

*Responsorial Psalm (8)

"When I see your heavens, the work of your fingers, the moon and the stars that you have set in place." Perhaps we are in the context of a night-time celebration, and the prophet Isaiah sometimes alludes to night-time celebrations, for example when he says: "You will sing as on the night of the festival" (Isaiah 30:29). Let us imagine, then, that we are on a summer evening in Jerusalem during a pilgrimage under the stars. If we read the psalm in its entirety, we notice that the first and last verses are exactly the same: "O Lord, our Lord, how great is your name in all the earth!" (vv. 1, 10). The theme is therefore a hymn to the greatness of God, and the name of God is the name of the Covenant, the famous four letters YHVH, which are never pronounced. And so, even if the word "Covenant" is not pronounced, it is implied, and it is the people of the Covenant who are speaking. The first and last verses frame a meditation on man with an interesting construction. Man is at the centre of creation and then everything, including man, is brought back to God: God acts and man contemplates. Everything is the work of God's fingers, who fixed the stars... he thinks of man, cares for him, crowned him with glory and honour and set him above the works of his hands, placing everything at his feet. The overall structure of the psalm therefore presents concentric circles: at the centre is man – 'What is man that you are mindful of him, the son of man that you care for him? You have given him power over the works of your hands, you have put everything under his feet'. Then there is a first circle, creation: on one side the starry sky and the moon... on the other all living beings: flocks, wild animals, birds, fish; a second circle, the repeated phrase: man contemplates the true king of Creation: 'O Lord, our Lord, how excellent is your name in all the earth!'.  God does not jealously guard his kingship for himself, but in turn crowns man, and even for man, royal language is used: man is "a little lower than a god", he is "crowned"... everything is "at his feet". Our thoughts turn to the book of Genesis, which recounts the creation of man as the last act after all other living beings, precisely to show that man is at the summit and gives a name to all creatures. Man's vocation is to be the king of creation, and to the first human couple, God said to be fruitful and multiply, fill the earth and subdue it (Gen 1:28). We are faced with a psalm that breathes the joy of living, even though there may be days when God's presence is perceived as oppressive. Think of Job, who surely knew this psalm by heart. Yet in his despair, he regretted having sung it with enthusiasm and went so far as to say: 'Why do you search out man every morning and test him every moment?  How long will you look down on me and let me swallow my saliva? (Job 7:17-19). On that day, his faith was in danger of wavering. This can happen to us too, but, as with Job, in the end we too discover that God watches over us and, whatever happens, continues to 'take care of man'. The Bible is a 'joyful' book, and this psalm breathes joy in the splendour of God and man. Man, the king of creation, submits himself to the true Lord: he recognises his smallness and knows that he owes everything to his Creator.

*Second Reading from the Letter of Saint Paul the Apostle to the Romans (5:1-5)

 We are in Rome, at the time of Emperor Nero, in the year 57 or 58 AD; as in almost all cities in the Mediterranean basin, there is a Jewish community, estimated at several tens of thousands of people, experiencing a first serious schism between Jews and Judeo-Christians (Jews converted to Christ), accusing each other of heresy or deviation. There are also difficult relations between Judeo-Christians, still attached to their religious practices, and converted pagans called pagan Christians, who maintain possible remnants of idolatry. These conflicts become more entrenched over the years, so that in his letter to the Romans, Paul sets himself the task of restoring peace. The big question between former Jews and former pagans is this: since God chose the Jewish people to proclaim salvation to the world and since Jesus was Jewish, should former pagans be asked to become Jews before becoming Christians and be required to undergo circumcision and all Jewish practices? St Paul responds by arguing as follows: first of all, Christians, whatever their past, are all equal before salvation when they accept Christ, the only one who saves. Furthermore, even though they know that only faith saves and not human merits, some Jewish Christians claimed the privilege of being the only people of the Covenant and do not consider pagans to be descendants of Abraham. In chapter four, Paul has already answered that Abraham was declared righteous long before he was circumcised and was a pagan when he received God's call and, moved by trust, obeyed the One who asked him to leave his land and go to the country he would show him (Genesis 12). 'Abraham believed in the Lord, and because of this, the Lord considered him righteous' (Genesis 15:6). In today's text, Paul has clearly in mind the exemplary adventure of Abraham who, "through faith," became the father of all believers, with or without circumcision. Therefore, there is no point in arguing about this among Christians. He states this clearly at the beginning of today's text: "Justified by faith, we are at peace with God through our Lord Jesus Christ." Salvation is a free gift from God, who asks for a trusting abandonment of faith. By repeating the expression "through faith" or "by faith," he reaffirms that we are justified by the death and resurrection of Christ, who makes us live in intimacy with God, what Paul calls "grace." By pure grace, we participate in Christ's justice, thus reintegrated into God's Covenant and immersed in Trinitarian communion. Here, as in the first reading (from the book of Proverbs), there is no mention of the word Trinity, but it is precisely the Trinity that Paul is referring to when he speaks of "the grace in which we find ourselves." He contemplates the mystery of God in Trinitarian terms when he writes: "we are at peace with God through our Lord Jesus Christ" and "the love of God has been poured into our hearts through the Holy Spirit who has been given to us". He then speaks of the turmoil that can become a path to God, producing perseverance and hope. Hope, a virtue of the poor, is at the end of a long journey of dispossession which, "despite everything", trials, discouragement, obstinacy, problems of all kinds, arises from trusting abandonment to God, knowing that divine love has been poured into our hearts through the gift of the Holy Spirit. Finally, when he writes 'the love of God', one wonders about the meaning of the preposition 'of': is it the love that God has for us or our love for God?  He answers that the Holy Spirit pours into our hearts the same love that God has for humanity and, in turn, we become capable of loving by entering more and more into the Trinitarian communion already now: this journey is participating "in the glory of God" in the hope of sharing in God's glory. This hope does not disappoint, because God's love has been poured into our hearts through the Holy Spirit who has been given to us, as we celebrated last Sunday, the feast of Pentecost.

*From the Gospel according to John (16:12–15)
To immerse ourselves in this Gospel, we need to 'dress our hearts', to paraphrase Antoine de Saint-Exupéry (1900-1944): 'It is only with the heart that one can see rightly. What is essential is invisible to the eye' (The Little Prince, chapter 21). On the eve of his death, Jesus does not use the word "Trinity", but does much more by introducing us into the intimacy of the Trinity. To perceive this mystery of love and communion, we need to be in tune with him, to be ourselves a burning fire of love and communion. Unfortunately, however, we are more like green wood placed in contact with fire, which burns with difficulty. Jesus assures us that it will be the Spirit of God, the fire, that will come into us and dwell in our hearts. At the Last Supper, he prepares his disciples for the events that are about to take place, knowing that there are things that cannot yet be understood because 'you cannot bear it now' (v. 12). The history of humanity, like that of every human being, is the adventure of a long journey, and God accompanies us. Throughout biblical history, God reveals himself progressively, and the chosen people abandon their beliefs to discover the true face of God. Even the disciples struggled to recognise Jesus as the Messiah, so different were their messianic expectations. The journey of encounter and discovery of God will continue throughout the centuries and along this historical path, the Spirit of truth accompanies us to guide us to the whole truth. Truth, one of the key words of this text, is a goal, not a possession: it is not intellectual, it is not knowledge, and Jesus says, "I am the Truth": therefore, a Person to be "known." In biblical language, 'to know' indicates an experience of life to such an extent that 'to know' is used for marital union. It is a knowledge of love that cannot be explained, it can only be lived and marvelled at. The Spirit will come to dwell in us, to penetrate us and guide us towards Christ who is the Truth, and if we wish to enter into the knowledge of the mysteries of God, we must resolutely invoke the Holy Spirit. Then, little by little, the revelation of God's mystery will no longer be external to us: we will have an intimate perception of it, as the prophets already promised: 'All shall know me, from the least to the greatest' (Jer 31:34). One last observation: the Spirit 'will tell you things that are to come' (v. 13). Let us not expect revelations in the manner of seers, because this is something much greater: it is the plan of love and salvation that God is realising in human history. St. Paul calls it "the plan of his kindness," which is, in fact, the entry of the whole of humanity into the intimate life of the Trinity (cf. Eph 1:3-10). The Spirit of love enabled Jesus to overcome Satan's temptations in the desert, guided him throughout his mission, inspiring his words, actions and miracles, until the final act of extreme courage in his total abandonment in Gethsemane. In our existence, we too walk towards this whole truth of Christ, and it is the Spirit who dwells in us who makes us bold in our mission, introducing us to the very experience of the intimacy of the Triune God. Ultimately, in celebrating the feast of the Trinity, we do not contemplate from afar an inaccessible mystery; we are already celebrating the great feast of the end of time: that of humanity's entry into the House of God.

NOTE For the disciples of Christ, the truth is Christ himself: Jesus of Nazareth, true God and true man, who reveals the face of truth. Fyodor Dostoevsky wrote to Mrs Fonvizina in 1854 about the relationship between truth and Christ: 'I have formed a symbol of faith in which everything is clear and sacred to me. This symbol of faith is very simple, here it is: to believe that there is nothing more beautiful, more profound, more sympathetic, more reasonable, more courageous and more perfect than Christ; and not only is there nothing, but with jealous love I tell myself that there cannot be. But there is more: if someone proved to me that Christ is outside the truth and it actually turned out that the truth is outside Christ, I would prefer to remain with Christ rather than with the truth" (letter to N.F. Fonvizina, No. 61, February 1854). Without knowing Christ, there can be no knowledge of the truth. Benedict XVI also writes this clearly in his book Jesus of Nazareth.

+Giovanni D'Ercole

Trumpets, bass drums and reciters, or perfect instruments

(Mt 6:1-6.16-18)

External wiles have no wisdom: they become a boomerang.

Whoever tries to shine obscures his own light. Anyone who cares about the opinion of the crowds will be a prisoner of it.

Life in the Spirit detaches itself from the practice of (accidental) things to show in order to beg for recognition.

Artificial alms:

Even show men who are starting to lack inspiration like to be considered benefactors of humanity, but their real goal is to go on stage - not the spread of a spirit of disinterest.

They intend to be recognized and acclaimed again - for this they use an absolutely flashy, exhibitionist and tacky way.

Reached the individualistic goal, despite the superficial altruism they would leave everything as it was.

It would be quite different if the left didn’t know what the right does, that is, if every gesture flourished spontaneously and in hiding rather than in overload - but let alone what a pleasure, not to let it be known.

The same orientation is valid for Prayer, much better if inapparent. The inner life is not unnatural acting.

In the Temple the sacrifices were accompanied by public formulas. To this effect, the synagogues were also considered an extension of the Temple. And at the appointed hours, prayer was also on the street.

Those who were able to recite long litanies by heart could thus flaunt their virtue and be admired.

But Dialogue with God is not performance, but essential Listening: root of renewal; principle of criteria and action.

Prayer is intimate perception and profound reading of things. Understanding and empathy that restore us to the meaning of personal life - critical moment of our growth and love for brothers.

The soul dominated by noise doesn’t grasp the guidance of the innate Friend, nor its own primary quality.

Open prayer establishes people in this intimate, secret, hidden atmosphere, which in the Spirit is intertwined with the deepest and most ancestral fibers.

Again, personal prayer is creative. It not only cancels the idea that we have made of life, pains, goals, relationships, defeats, judgments...

[The bitterness doesn’t seem to make life fly - but they invite to move our eyes].

And attentive Listening transmits a new Reading to us; pushes out of boundaries. Puts in contact with other energies and virtues.

A higher level of humanity ‘comes’ to us only in the amazement of this different advice, of an unexpected intuition, of a reality that displaces.

Principle of Liberation that lets our own deep sides meet, and reminds them, making us travel through the akin territory - which we do not yet know.

The woman and the man who gather in prayer are torn from the homologation of interpretative codes, and from the disease of the society of appearances - seated in the opinions and in the time of the minimal.

Finally the (forcibly) thoughtful and undone aspect:

Perhaps even today some use to pose in an extravagant way, showing themselves off as "alternative". Here and there, it seems to be some regurgitation of artificial asceticism.

But in this way believers only walk the way of renunciations in a manner [those that God doesn’t ask for]. And to the exact opposite, making the vital wave hysterical.

Instead, we are called to be in company: with ourselves and brothers. Even renunciation is for harmonious coexistence, without forcing that dissociate the main lines of the personality.

Here too the discernment of spirits becomes a propitious opportunity to create space for the humanizing vocation, and set the time of ambiguous noise in background.

[Wednesday 11th wk. in O.T.  June 18, 2025]

The faithless lower self, the thespian

Mt 6:1-6.16-18 (.19-23)

"Beware of practising your righteousness before men in order to be admired by them" (Mt 6:1). Jesus, in today's Gospel, reinterprets the three fundamental works of piety in the Mosaic Law. Almsgiving, prayer and fasting characterise the law-abiding Jew. In the course of time, these prescriptions had been marred by the rust of outward formalism, or had even mutated into a sign of superiority. Jesus highlights in these three works of piety a common temptation. When one does something good, almost instinctively a desire arises to be esteemed and admired for the good deed, that is, to have satisfaction. And this, on the one hand, locks one in, on the other hand, takes one out of oneself, because one lives projected towards what others think of us and admire in us. In re-proposing these prescriptions, the Lord Jesus does not ask for a formal observance of a law extraneous to man, imposed by a strict legislator as a heavy burden, but he invites us to rediscover these three works of piety by living them in a deeper way, not out of self-love, but out of love for God, as means on the path of conversion to Him. Almsgiving, prayer and fasting: this is the path of the divine pedagogy that accompanies us, not only in Lent, towards the encounter with the Risen Lord; a path to be travelled without ostentation, in the certainty that the heavenly Father knows how to read and see even in the secret of our hearts".

[Pope Benedict, homily 9 March 2011].

"But you, when you pray, go into your chamber and shut your door [Is 26:20; 2 Kings 4:33] and pray to your Father who is in secret" (Mt 6:6).

The Tao says: "He who tries to shine, obscures his own Light" and "If you worry about people's opinions, you will be their prisoner".

The disciples are called to a higher righteousness of intention (perfection) than the scribes and Pharisees - who performed according to appearance, public opinion, and retribution.

Jesus does not question religious practices per se, but their purpose and manner.

Aim: [among the still Judaizing veterans, from his communities in Galilee and Syria] to unmask the insistents of outward fulfilment.

Because shrewdness and the recitation of holiness manage to fool the imagination of many... at least for a time.

But the wiles that we are skilled in setting up to beg for recognition do not possess the step of Wisdom.

Fasting, penance and prayer are fundamental works, yet utterly worthless and meaningless if they are not made alive by charity and accompanied by righteousness.

Life in the Spirit is detached from the practice of 'spiritual' things - to show off... to delude even oneself.

Finally, the (all incidental) artifice of holy duplicity becomes vague; sooner or later a boomerang.

At that time, the commitment to the Alms was held in high regard, but the custom of announcing the most important initiatives - in the synagogue and even in the streets - had become general.

For Jesus, publicity undermines that which belongs to us deeply [let not your left hand know what your right hand is doing] and is honourable.

Even 'devoutly' tightrope walkers, or career politicians who begin to lack the cue, like to make themselves out to be benefactors of humanity. But their real goal is to show off - not the spreading of a spirit of selflessness.

They intend to be recognised and acclaimed again - for this they use an absolutely showy, exhibitionist and tawdry manner.

Having reached their true opportunist and individualist goal, they would plant everything there in spite of their selflessness.

Every convinced fulfilment should flourish spontaneously and hiddenly, instead of in overload - but imagine the taste, not to make it known [...].

In reality, renouncing façade propaganda to promote contrary dimensions would extinguish intimate lacerations and conflicts; hidden energies would be released. It would spread the most fruitful awareness.

A similar orientation applies to Prayer, much better if inapparent. The inner life is not unnatural acting.

The prayer of the sons is not reduced to a repetition of dirges, nor to a request for favours; much less is it an exhibitionist and affected parade, in order to be considered pious, 'proper' and 'proper' people.

In the Temple, sacrifices were accompanied by public formulas. To this effect, even the synagogues were considered an extension of the Temple. And at the appointed times, prayer was also said in the street.

Those who were able to recite long litanies from memory could thus flaunt their virtue and be admired.

But Dialogue with God is not performance, but essential Listening: root of renewal; distinguishing criteria and action.Understanding and empathy, intimate perception and profound intelligence of things restore us to the sense of personal life - the discriminator of our growth and love for our brothers and sisters.

Why do we thirst for this knowledge, which is only grasped in its exclusive purity in a space of solitude?

For the soul - overwhelmed with fracas - would not otherwise grasp the guidance of the innate Friend, nor its own essential quality.

There are inescapable questions, beyond the reach of our lower selves, i.e. our cerebral or practical activities.

What is our Way? How do we welcome that which has specific weight and character?

It is not worth solving problems hastily, at all costs, in a conformist or exaggerated manner.

Of course, we do not always get along with God who wants us to flourish. What is the antidote?

Open prayer establishes people in this intimate, secret, hidden atmosphere that radically belongs to us,

In the Spirit it is woven into the deepest, ancestral fibres - and gradually brings to the surface the hidden path and destiny.

Personal prayer is creative.

It not only erases the idea we have formed of life, of sorrows, goals, relationships, defeats, judgements...

(Bitterness does not seem to make life fly by - but it does invite the eye to shift).

And Attention Listening conveys a new Reading; it brings us out of the confines. It makes contact with other energies and virtues.

A higher level of humanity comes to us only in the amazement of such different advice, of unexpected intuition; of a reality that disorients.

Principle of Liberation that lets us encounter our own deepest sides, and reminds us of them, making us tread the kindred territory - that we do not yet know.

We need to understand more deeply than the action-reaction mechanisms allow, filled with distracted tension - absent from our own Calling by Name, which would give us enthusiasm.

Not infrequently, the soul itself - which detests certain outcomes that the society [also ecclesial] of the outside world would like to let us live with - revolts, attacks and leads to the failure of all too normal goals.

Even discomforts come because we are not on the Path of deep attunements: "point" that bends its contractions towards us, for having chosen the wide but artificial path of compromises.

There are fundamental inclinations for everyone: it would be constructive to yield to them - and to allow ourselves to be guided.

Our complete existence is not a path laid out by 'where we should go'.

It is appropriate not to persist, and to learn to accommodate the activity of metamorphosis that wants to live; to express itself in us - to guide us and sometimes deviate from 'how we should be'.

The woman and the man who gather in prayer are torn from the homologation of interpretative codes, and from the disease of the society of appearance - all sitting in the opinions and time of the minimal.

Identical viewpoint for the theme of Fasting: a practice considered a manifestation of conversion to God.

But to our surprise, we note that Jesus' call applies especially to religious people with a forcibly pensive and undone air.

Not a few devotees of all creeds use extravagant posturing - a tawdry expression of their emotional problems.

Indeed, here and there, even in youthful circles, there seems to be some regurgitation of artificial asceticism.

But in this way believers only tread the path of mannered renunciations [those that God does not ask for], artificial ones. And for the exact opposite, making the life wave hysterical.

Instead, we are called to be in company: with ourselves and with our brothers. Even renunciation is for the sake of harmonious coexistence, without forcing one's personality lines out of alignment.

Here too, the discernment of spirits becomes a propitious occasion to create space for the humanising vocation.

Already the prophet Isaiah had distinguished between authentic and false fasting [Is 58], that is, not aimed at a life of righteousness and communion, hence at feasting and joy.

It is useless to undergo practices that do not change the heart.

Along the unspontaneous or trickery - abnormal, or grown-up (of plagiarism suffered or imposed of one's own accord on the soul) the lamb's bleating will sooner or later become a roaring or braying. A matter of time.

In the discernment of spirits, it is the attitude that reveals the fiction of those who in reality only think of power (in greed) and great things, precisely those of megalomaniac superiors, or the elect.

All this using the poor Jesus and the little ones, or any creed whatsoever, as screens - precisely, for the other way round.

Almsgiving, fasting and prayer are attitudes, not knowable practices outside the unrepeatable language of God himself and his exceptional way of communicating with each person.Dialogue of an eccentric, precious, ineffable, fantastic, unsurpassed uniqueness, which does not allow itself to be attracted by window-dressing externality, nor by herd-like levelling, or crab-cassing.

Set against the backdrop of ambiguous noise.

"Precisely because it is great, my Way seems to be like nothing [...] I do not dare to be first in the world, so I can be chief of the perfect instruments" [Tao Tê Ching, Lxvii].

To internalise and live the message:

Is your spiritual life a time of noise... or a time and fertile ground, a propitious occasion to internalise, to encounter oneself, one's essence, and God in one's brothers and sisters?

1. Each year, Lent offers us a providential opportunity to deepen the meaning and value of our Christian lives, and it stimulates us to rediscover the mercy of God so that we, in turn, become more merciful toward our brothers and sisters. In the Lenten period, the Church makes it her duty to propose some specific tasks that accompany the faithful concretely in this process of interior renewal: these are prayer, fasting and almsgiving. For this year’s Lenten Message, I wish to spend some time reflecting on the practice of almsgiving, which represents a specific way to assist those in need and, at the same time, an exercise in self-denial to free us from attachment to worldly goods. The force of attraction to material riches and just how categorical our decision must be not to make of them an idol, Jesus confirms in a resolute way: “You cannot serve God and mammon” (Lk 16,13). Almsgiving helps us to overcome this constant temptation, teaching us to respond to our neighbor’s needs and to share with others whatever we possess through divine goodness. This is the aim of the special collections in favor of the poor, which are promoted during Lent in many parts of the world. In this way, inward cleansing is accompanied by a gesture of ecclesial communion, mirroring what already took place in the early Church. In his Letters, Saint Paul speaks of this in regard to the collection for the Jerusalem community (cf. 2 Cor 8-9; Rm 15, 25-27).

2. According to the teaching of the Gospel, we are not owners but rather administrators of the goods we possess: these, then, are not to be considered as our exclusive possession, but means through which the Lord calls each one of us to act as a steward of His providence for our neighbor. As the Catechism of the Catholic Church reminds us, material goods bear a social value, according to the principle of their universal destination (cf. n. 2404)

In the Gospel, Jesus explicitly admonishes the one who possesses and uses earthly riches only for self. In the face of the multitudes, who, lacking everything, suffer hunger, the words of Saint John acquire the tone of a ringing rebuke: “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses to help?” (1 Jn 3,17). In those countries whose population is majority Christian, the call to share is even more urgent, since their responsibility toward the many who suffer poverty and abandonment is even greater. To come to their aid is a duty of justice even prior to being an act of charity.

3. The Gospel highlights a typical feature of Christian almsgiving: it must be hidden: “Do not let your left hand know what your right hand is doing,” Jesus asserts, “so that your alms may be done in secret” (Mt 6,3-4). Just a short while before, He said not to boast of one’s own good works so as not to risk being deprived of the heavenly reward (cf. Mt 6,1-2). The disciple is to be concerned with God’s greater glory. Jesus warns: “In this way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven” (Mt 5,16). Everything, then, must be done for God’s glory and not our own. This understanding, dear brothers and sisters, must accompany every gesture of help to our neighbor, avoiding that it becomes a means to make ourselves the center of attention. If, in accomplishing a good deed, we do not have as our goal God’s glory and the real well being of our brothers and sisters, looking rather for a return of personal interest or simply of applause, we place ourselves outside of the Gospel vision. In today’s world of images, attentive vigilance is required, since this temptation is great. Almsgiving, according to the Gospel, is not mere philanthropy: rather it is a concrete expression of charity, a theological virtue that demands interior conversion to love of God and neighbor, in imitation of Jesus Christ, who, dying on the cross, gave His entire self for us. How could we not thank God for the many people who silently, far from the gaze of the media world, fulfill, with this spirit, generous actions in support of one’s neighbor in difficulty? There is little use in giving one’s personal goods to others if it leads to a heart puffed up in vainglory: for this reason, the one, who knows that God “sees in secret” and in secret will reward, does not seek human recognition for works of mercy.

4. In inviting us to consider almsgiving with a more profound gaze that transcends the purely material dimension, Scripture teaches us that there is more joy in giving than in receiving (cf. Acts 20,35). When we do things out of love, we express the truth of our being; indeed, we have been created not for ourselves but for God and our brothers and sisters (cf. 2 Cor 5,15). Every time when, for love of God, we share our goods with our neighbor in need, we discover that the fullness of life comes from love and all is returned to us as a blessing in the form of peace, inner satisfaction and joy. Our Father in heaven rewards our almsgiving with His joy. What is more: Saint Peter includes among the spiritual fruits of almsgiving the forgiveness of sins: “Charity,” he writes, “covers a multitude of sins” (1 Pt 4,8). As the Lenten liturgy frequently repeats, God offers to us sinners the possibility of being forgiven. The fact of sharing with the poor what we possess disposes us to receive such a gift. In this moment, my thought turns to those who realize the weight of the evil they have committed and, precisely for this reason, feel far from God, fearful and almost incapable of turning to Him. By drawing close to others through almsgiving, we draw close to God; it can become an instrument for authentic conversion and reconciliation with Him and our brothers.

5. Almsgiving teaches us the generosity of love. Saint Joseph Benedict Cottolengo forthrightly recommends: “Never keep an account of the coins you give, since this is what I always say: if, in giving alms, the left hand is not to know what the right hand is doing, then the right hand, too, should not know what it does itself” (Detti e pensieri, Edilibri, n. 201). In this regard, all the more significant is the Gospel story of the widow who, out of her poverty, cast into the Temple treasury “all she had to live on” (Mk 12,44). Her tiny and insignificant coin becomes an eloquent symbol: this widow gives to God not out of her abundance, not so much what she has, but what she is. Her entire self.

We find this moving passage inserted in the description of the days that immediately precede Jesus’ passion and death, who, as Saint Paul writes, made Himself poor to enrich us out of His poverty (cf. 2 Cor 8,9); He gave His entire self for us. Lent, also through the practice of almsgiving, inspires us to follow His example. In His school, we can learn to make of our lives a total gift; imitating Him, we are able to make ourselves available, not so much in giving a part of what we possess, but our very selves. Cannot the entire Gospel be summarized perhaps in the one commandment of love? The Lenten practice of almsgiving thus becomes a means to deepen our Christian vocation. In gratuitously offering himself, the Christian bears witness that it is love and not material richness that determines the laws of his existence. Love, then, gives almsgiving its value; it inspires various forms of giving, according to the possibilities and conditions of each person.

6. Dear brothers and sisters, Lent invites us to “train ourselves” spiritually, also through the practice of almsgiving, in order to grow in charity and recognize in the poor Christ Himself. In the Acts of the Apostles, we read that the Apostle Peter said to the cripple who was begging alms at the Temple gate: “I have no silver or gold, but what I have I give you; in the name of Jesus Christ the Nazarene, walk” (Acts 3,6). In giving alms, we offer something material, a sign of the greater gift that we can impart to others through the announcement and witness of Christ, in whose name is found true life. Let this time, then, be marked by a personal and community effort of attachment to Christ in order that we may be witnesses of His love. May Mary, Mother and faithful Servant of the Lord, help believers to enter the “spiritual battle” of Lent, armed with prayer, fasting and the practice of almsgiving, so as to arrive at the celebration of the Easter Feasts, renewed in spirit. With these wishes, I willingly impart to all my Apostolic Blessing.

[Pope Benedict, Message for Lent 2008]

Through the Jubilee, finally, the Lord asks us to rekindle our charity. The Kingdom which Christ will reveal in its full splendour at the end of time is already present where people live in accordance with God’s will. The Church is called to bear witness to the communion, peace and charity which are the Kingdom’s distinguishing marks. In this mission, the Christian community knows that faith without works is dead (cf. Jas 2:17). Thus, through charity, Christians make visible God’s love for man revealed in Christ, and make manifest Christ’s presence in the world “to the close of the age”. For Christians, charity is not just a gesture or an ideal but is, so to speak, the prolongation of the presence of Christ who gives himself.

During Lent, everyone — rich and poor — is invited to make Christ’s love present through generous works of charity. During this Jubilee Year our charity is called in a particular way to manifest Christ’s love to our brothers and sisters who lack the necessities of life, who suffer hunger, violence or injustice. This is the way to make the ideals of liberation and fraternity found in the Sacred Scripture a reality, ideals which the Holy Year puts before us once more. The ancient Jewish jubilee, in fact, called for the freeing of slaves, the cancellation of debts, the giving of assistance to the poor. Today, new forms of slavery and more tragic forms of poverty afflict vast numbers of people, especially in the so-called Third World countries. This is a cry of suffering and despair which must be heard and responded to by all those walking the path of the Jubilee. How can we ask for the grace of the Jubilee if we are insensitive to the needs of the poor, if we do not work to ensure that all have what is necessary to lead a decent life?

May the millennium which is beginning be a time when, finally, the cry of countless men and women — our brothers and sisters who do not have even the minimum necessary to live — is heard and finds a benevolent response. It is my hope that Christians at every level will become promoters of practical initiatives to ensure an equitable distribution of resources and the promotion of the complete human development of every individual.

[Pope John Paul II, Message for Lent 2000]

God’s mercy transforms human hearts; it enables us, through the experience of a faithful love, to become merciful in turn. In an ever new miracle, divine mercy shines forth in our lives, inspiring each of us to love our neighbour and to devote ourselves to what the Church’s tradition calls the spiritual and corporal works of mercy. These works remind us that faith finds expression in concrete everyday actions meant to help our neighbours in body and spirit: by feeding, visiting, comforting and instructing them. On such things will we be judged. For this reason, I expressed my hope that “the Christian people may reflect on the corporal and spiritual works of mercy; this will be a way to reawaken our conscience, too often grown dull in the face of poverty, and to enter more deeply into the heart of the Gospel where the poor have a special experience of God’s mercy” (ibid., 15). For in the poor, the flesh of Christ “becomes visible in the flesh of the tortured, the crushed, the scourged, the malnourished, and the exiled… to be acknowledged, touched, and cared for by us” (ibid.). It is the unprecedented and scandalous mystery of the extension in time of the suffering of the Innocent Lamb, the burning bush of gratuitous love. Before this love, we can, like Moses, take off our sandals (cf. Ex 3:5), especially when the poor are our brothers or sisters in Christ who are suffering for their faith.

In the light of this love, which is strong as death (cf. Song 8:6), the real poor are revealed as those who refuse to see themselves as such. They consider themselves rich, but they are actually the poorest of the poor. This is because they are slaves to sin, which leads them to use wealth and power not for the service of God and others, but to stifle within their hearts the profound sense that they too are only poor beggars. The greater their power and wealth, the more this blindness and deception can grow. It can even reach the point of being blind to Lazarus begging at their doorstep (cf. Lk 16:20-21). Lazarus, the poor man, is a figure of Christ, who through the poor pleads for our conversion. As such, he represents the possibility of conversion which God offers us and which we may well fail to see. Such blindness is often accompanied by the proud illusion of our own omnipotence, which reflects in a sinister way the diabolical “you will be like God” (Gen 3:5) which is the root of all sin. This illusion can likewise take social and political forms, as shown by the totalitarian systems of the twentieth century, and, in our own day, by the ideologies of monopolizing thought and technoscience, which would make God irrelevant and reduce man to raw material to be exploited. This illusion can also be seen in the sinful structures linked to a model of false development based on the idolatry of money, which leads to lack of concern for the fate of the poor on the part of wealthier individuals and societies; they close their doors, refusing even to see the poor.

For all of us, then, the season of Lent in this Jubilee Year is a favourable time to overcome our existential alienation by listening to God’s word and by practising the works of mercy. In the corporal works of mercy we touch the flesh of Christ in our brothers and sisters who need to be fed, clothed, sheltered, visited; in the spiritual works of mercy – counsel, instruction, forgiveness, admonishment and prayer – we touch more directly our own sinfulness. The corporal and spiritual works of mercy must never be separated. By touching the flesh of the crucified Jesus in the suffering, sinners can receive the gift of realizing that they too are poor and in need. By taking this path, the “proud”, the “powerful” and the “wealthy” spoken of in the Magnificat can also be embraced and undeservedly loved by the crucified Lord who died and rose for them. This love alone is the answer to that yearning for infinite happiness and love that we think we can satisfy with the idols of knowledge, power and riches. Yet the danger always remains that by a constant refusal to open the doors of their hearts to Christ who knocks on them in the poor, the proud, rich and powerful will end up condemning themselves and plunging into the eternal abyss of solitude which is Hell. The pointed words of Abraham apply to them and to all of us: “They have Moses and the prophets; let them hear them” (Lk 16:29). Such attentive listening will best prepare us to celebrate the final victory over sin and death of the Bridegroom, now risen, who desires to purify his Betrothed in expectation of his coming.

[Pope Francis, Message for Lent 2016]

Between intimate struggle and not opposing the evil one

(Mt 5:43-48)

Jesus proclaims that our heart is not made for closed horizons, where incompatibilities are accentuated.

He forbids exclusions, and with it resentments, communication difficulties.

In us there is something more than every facet of opportunism, and instinct to retort blow by blow... to even the score... or close oneself in one's own exemplary group.

In Latin perfĭcĕre means to complete, to lead to perfection, to do completely.

We understand: here it’s essential to introduce other energies; letting mysterious virtues act... between the deepest spaces that belong to us, and the mystery of events.

Otherwise we would assimilate an external integrity model, which doesn’t flow from the Source of being and doesn’t correspond to us in essence.

Within the paradigms of perfection, the captive Uniqueness would no longer know where to go.

Diamonds seem perfect - but nothing is born of them: God's ‘perfect’ ones are those who go ‘all the way’.

Jesus doesn’t want the existence of Faith to be marked by the usual hard extrinsic struggle - made up of intimate lacerations.

There are differences; however He orders to subvert the customs of ancient wisdom and divisions (acceptable or not, friend or foe, near or far, pure and impure, sacred and profane).

The Kingdom of God, that is the community of sons - this sprout of an alternative society - is radically different because it starts from the Seed, not from external gestures; nor does it use sweeteners, to conceal the intimate confrontation.

Events spontaneously regenerate, outside and even within us; useless to force.

The growth and destination continues and will become magnificent, also thanks to the mockery and constraints set up in an adverse way.

Surrendering, giving in, putting down the armor, will make room for new joys.

Fighting what appear to be “adversaries” confuses the soul: it is precisely the stumbles on the intended path that open up and ignite the living space - normally too narrow, suffocated by obligations.

Subtle awareness and perfection that distinguishes the authentic new man in the Spirit from the barker who ignores the things of the Father and seeks laboured shortcuts, by passing favours and 'bribes' in order to immediately settle his business with God and neighbour.

Loving the enemy who [draws us out and] makes us Perfect:

If others are not as we have dreamed of, it’s fortunate: the doors slammed in the face and their goad are preparing us many other joys.

The adventure of extreme Faith is for a wounding Beauty and an abnormal, prominent Happiness.

The ‘win-or-lose’ alternative is false: one must get out of it.

Here, only those who know to wait will find their Way.

To internalize and live the message:

What awareness or purpose do you propose in involving time, perception, listening, kindness? Appear different from your disposition, to please others? Get accepted? Or become perfectly yourself, and wait for the developments that are brewing?

[Tuesday 11th wk. in O.T.  June 17, 2025]

Between inward struggle and not opposing the evil one

(Mt 5:43-48)

In his first encyclical Pope Benedict wrote:

"With the centrality of love, the Christian faith has taken up what was the core of Israel's faith and at the same time given this core a new depth and breadth. The believing Israelite prays every day with the words of the Book of Deuteronomy, in which he knows that the centre of his existence is contained: Hear, O Israel: the Lord is our God, the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your strength" (6:4-5). Jesus united, making them a single precept, the commandment of love of God with that of love of neighbour, contained in the Book of Leviticus: "You shall love your neighbour as yourself" (19:18; cf. Mk 12:29-31). Since God first loved us (cf. 1 Jn 4:10), love is now no longer just a 'commandment', but is the response to the gift of love, with which God comes to us.

In a world where the name of God is sometimes linked to vengeance or even the duty of hatred and violence, this is a message of great relevance and very concrete meaning" [Deus Caritas est, n.1].

The 'victory-or-defeat' alternative is false: we must come out of it

Jesus proclaims that our heart is not made for closed horizons, where incompatibilities are accentuated.

He forbids exclusion, and with it resentments, difficulties in communication.

There is something more in us than any facet of opportunism, and the instinct to strike back blow after blow... to even the score... even to shut oneself away in one's own exemplary group.

In Latin perfĭcĕre means to fulfil, to complete, to bring to perfection, to do completely.

We understand: here it is indispensable to introduce other energies; to let mysterious virtues act... between the deepest spaces that belong to us, and the mystery of events.

How for us to reach the top of the Mount of the Beatitudes. For a new Birth, a new Beginning.

Impossible, if we do not allow an innate, primal, magmatic Wisdom to develop.

Venturing away from one's enclosure - even out of the worldly chorus - may not make one original, but it does begin to cure our eccentric exceptionalism.

Otherwise we would assimilate an external model of integrity, which does not spring from the Source of being and does not correspond to us in essence.

Within the paradigms of perfection, the captive oneness would no longer know where to go. It would go round in circles believing to climb [in religion, as on a helicoidal staircase, which leads to nothing: typical mechanism of ascetic forms].

In the exasperation of models outside ourselves, we subject the soul to the style of (even ecclesiastical) celebrities.

The anxiety produced by the narrowness of charisma, of champions, of roles lacking deep harmony, will then be ready to attack us; it will present itself around the corner as an invincible adversary.

Perfect seems like diamonds - from which, however, nothing is born: the perfect of God are those who go all the way.

Says the Tao: 'If you want to be given everything, give up everything'.

"Everything" also means the image we are accustomed to present to others, to please them at any cost. We must come out of this.

A transgressive Jesus meets the Wisdom of all times, even the natural one - absolutely not conformist.

He does not want the existence of Faith to be marked by the usual hard extrinsic struggle [typical of the 'spiritual' mentality] made of intimate lacerations.

Even today - sadly - in many believing realities we are still being trained to the idea of the inevitable conflict between instincts for life and decent standards.

The Lord glosses over the habituated idea of devout toil, and does so by daring to complete the ancient Scripture, almost correcting the roots of the civil and venerable identity of the people, identified in the Torah.

Several times and in succession he suggests changing the sacred and inappellable Treasure of the Law: "It was said [...] Now I say to you".

The differences are there, yet Jesus orders the subversion of the customs of ancient wisdom, the divisions involved: acceptable or not, friends or foes, near or far, pure and impure, sacred and profane; and so on.

The Kingdom of God, i.e. the community of children - this offshoot of an alternative society - is radically different because it starts from the Seed, not from outward gestures; nor does it use sweeteners, to conceal the intimate struggle.

It is not 'new' as the last of the tricks or inventions to be cooked up.... But because it supplants the whole world of one-sided artifices.

Thus: souls must take the pace of things, to grasp the very rhythm of God, who wisely creates.

Happenings regenerate spontaneously, outside and even within us; no need to force.The growth and destination remains and will become magnificent, even through the mockery and constraints set up against it - by the most blatant and insincere exhibitionists, or by those who seem close.

Surrendering, yielding, laying down the armour, will make room for new joys.

Fighting the 'allergic' confuses the soul: it is precisely the stumbling on the intended path that opens and ignites the vital space - normally too narrow, suffocated by obligations.

In the Tao Tê Ching we read: 'If you want to obtain something, you must first allow it to be given to others.

Blossoming will follow the natural nature of the children: it will be without any effort or recitation of volitional, overloaded holiness (sympathetic or otherwise).

Subtle awareness and perfection distinguishes the authentic new man in the Spirit from the barker who ignores the things of the Father and seeks laboured shortcuts, passing favours and "bribes" under the table in order to immediately settle his business with God and neighbour.

Loving the enemy that [draws us out and] makes us perfect:

If the others are not as we dreamed, it is fortunate: the doors slammed in our faces and their stinging are preparing us for other joys.

The adventure of extreme Faith is for a Beauty that wounds and an abnormal, prominent Happiness.

Here, only those who know how to wait will find their Way.

To internalise and live the message:

What awareness or end do you set yourself in engaging time, perception, listening, kindness?

Appear different from your nature, to please others? Make yourself accepted? 

Or to be perfectly yourself, and wait for the developments that are brewing?