Blessed, holy, happy: a vocation for everyone

All Saints and Commemoration of the Dead - Year A - November 1 and 2, 2026

 

Introduction.

November begins with the feast of All Saints, which is immediately followed by the Commemoration of the Dead. It is not strange that these two celebrations come one right after the other because they have something in common: they open us to the beyond and strengthen our faith in the resurrection and in the call to holiness for everyone. In fact, the feast of All Saints is not just the celebration of the “great names” on the calendar. It is the feast of that immense crowd spoken of in Revelation: “a vast multitude that no one could count, from every nation, tribe, people, and language” (Rev 7:9). Saint Odilon (961 – 1049), the fifth abbot of Cluny, combined the remembrance of all the deceased with the solemnity of All Saints (November 1), creating an ideal bridge between the Church of saints in Heaven and that of the “saints” in Purgatory.  Praying for the deceased does not mean staying stuck in the past. It means maintaining a connection through prayer. It means believing that our prayer can accompany those who have left us. It also means recognizing that the deceased do not disappear from our lives as if they had never existed.

 So, let us pray for our loved ones, for the people we have known, for those we have loved, but also for those who need our prayer. In this way, too, we will live the Church as the Communion of Saints. 

If we did not believe in life after death, celebrating the feast of the Saints would be pointless, and going to the cemetery merely sentimental. Whom would we be visiting, and why would we light candles or bring flowers? 

These two days invite us to meditate with joy and seriousness on the verse from the psalm that says: “Teach us to count our days, that we may gain a heart of wisdom” (Ps 89:12). This biblical sentence does not stop at the poetic observation of the Italian poet Giuseppe Ungaretti: “We are like leaves on trees in autumn “because in spring the tree blooms again, but with different leaves. Leaves do not have a second life; they fall and rot. For the leaves, which are us, 'life is not taken away but transformed' (Preface of the Mass for the Deceased).

 The important thing is to believe with ever greater firmness in Jesus who said: 'I am the resurrection and the life. Whoever lives and believes in me, even if they die, will live' (John 11:25). At this point a question may naturally arise: 'What do the saints and all the deceased do in paradise?' We can derive the answer from today's first reading. The redeemed adore, they cast their crowns before the throne, they shout: 'Praise, honor, blessing, thanksgiving…'. In them it is realized the true human vocation, which is to be 'praise of the glory of God' (Ephesians 1:14). Their choir is led by Mary who in heaven continues her song of praise: 'My soul magnifies the Lord.' It is in this praise that the saints find their bliss and joy: 'My spirit rejoices in God.' A person is what he or she loves and admires. By loving and praising God, we identify with Him, sharing in His glory and in His very happiness.

 In short, the purpose of today's solemnity and the commemoration of all the faithful departed tomorrow, is to make us reflect on the radiant example of the saints and to remember our dead, awakening in us the great desire to be like those who are in heaven: happy to live close to God, in His light, in the great family of God’s friends. Being holy means living close to God, living in His family. And this is the vocation of all of us, strongly emphasized by the Second Vatican Council, and today solemnly presented to our attention.

 

1) Trust in Love.  

On November 1st, the Church's Liturgy makes us celebrate All Saints' Day, and even if it falls on a Sunday, we are given the opportunity to remember all the faithful departed in a big prayer that gathers them all in our thoughts and memories. Today our prayer should turn to the Lord so that He welcomes into His Kingdom of eternal joy and peace those who have left this world and passed into eternity. Our dead: relatives, friends, acquaintances, and the deceased of all times who have no name for us but are well known to God. 

Let us pray for the holy souls in purgatory, especially the more abandoned ones and those whose names and existence we don't even know: the dead of all wars and all violence, the dead of the past as well as today: those who have died on the roads, at sea, in hospitals, at home, in small and large cities, shipwreck victims and those from epidemics, and, of course, those who in recent days have left our hearts deeply saddened. Let us commemorate all the dead, without exception, and let us offer a prayer for all of them, so that the Lord may grant them eternal rest and perfect peace.

                  While it is natural that our thoughts tomorrow will especially go to our dear departed, whom at the moment of parting we entrusted to the love and eternity of the Lord, it is also “natural” that we receive from them the lesson that God’s eternal love keeps in His heart those He loves, after welcoming them with His forgiveness. Our dear departed remind us that it isn’t worth wasting time and effort on ambitions and fleeting things, because everything passes and only love remains.

We must not forget that November 2nd is not just a day that draws our attention to the fleeting and short nature of life, which painfully marks our human journey. It is a day meant for celebrating our greatest hope if we truly believe in the Easter faith in the Risen One. The day dedicated to all the deceased is therefore not a mournful celebration if we consider the omnipotence of the God of Love, who does not leave the dead in their graves because He Himself has conquered death by rising gloriously from His tomb. Christian dying is not just a simple passing of the soul from one state to another, but it brings about an individual encounter with the loving God who saves, giving trust and hope in endless life. As Preface of the Mass for the Dead says: 'Life is not taken from us, but transformed,' through forgiveness, as it happened to Marmeladov, the drunkard described by Dostoevsky in 'Crime and Punishment.'  Marmeladov is a worthless man, a drunkard  who doesn’t like to work. His behavior ruined his family, and his daughter, Sonia, had to turn to prostitution. This man lives within himself a sharp sense of defeat and guilt. He’s a loser. One day, in the tavern, dead drunk, he ventures into disconnected talks and in some sort of vision talks about the Last Judgment, which I summarize like this: “God first calls, beside Him, those who have led blameless, holy lives. They are people who deserve, at least by human standards, to live alongside God. Then He summons those who have done little good, the drunkards like him and the addicts, those whom we, the self-righteous, dare to call ‘the bad ones.’ ‘Then He will summon us. ‘You too, step forward,’ He will say, step forward, drunkards, step forward weak ones, step forward children of shame!’ And we will all step forward disgracefully and stand before Him. And He will say to us: ‘You are pigs, made in the image of the Beast and with its mark; but come anyway!’ And the wise and sensible people will say: ‘Lord, why do You welcome these men?’ And He will say: ‘The reason I welcome them, self-righteous men, is that none of them thought they were worthy of this.’” 

Is this possible, or is it just empty talk typical of drunk people? Not only is it possible, but it happens as it happened to the adulteress and to Mary Magdalene, to Zacchaeus and to Peter: everyone handed their pain over to Christ, considering themselves unworthy, and everyone was forgiven. As Psalm 36 says, the Lord 'is my light and my salvation... he is the defense of my life... To him I cry: have mercy on me. Your face, Lord, I long for... I am sure I will see the goodness of the Lord in the land of the living.'  because Jesus experienced extreme agony, like many sick people we have seen on their deathbeds, apparently with no hope and because He died as a man, because of man, for man, with man, and in front of man. This faith connects with hope, which - as Paul writes to the Christians in Rome - 'does not disappoint, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us' (Rom 5:5).

2) The Deceased and the Saints, people who live in the truth of Love.

 The closeness of dates between All Saints' Day (November 1st) and the Commemoration of the Dead (November 2nd) reminds us of the mysterious truth of eternal life and the bond of fraternity between us and our loved ones who have passed to the other shore. 

We go to the cemetery not out of nostalgia, but because we hope with expectation for a future of glory and joy. So, while we pray for our deceased, they reach out to us from heaven with their hands and assure us of an intense and daily closeness, because we too walk steadily toward a life that has no end.

 It is with hope that a Christian perceives and accepts earthly death. Faith in the risen Jesus gives him the certainty that dying is not an irreparable defeat, but the dramatic passage to the glorious condition with his Lord. “Whoever comes to me, I will never drive away.” We are not strangers to God, but children, heirs, destined to share in the resurrection of Jesus. 

A hymn from the Lauds sings: “And we who kept vigil at night, attentive to the faith of the world, leaning toward the return of Christ, now look to the light.” In the night of death in which everyone sinks, we are given a light that illuminates the intangible depth of our heart, and through faith we can have a religious experience in which the final resurrection is reflected. Christ embraces every moment of our life and makes us understand that in every moment there is an overflow of eternity; every moment connected to Him implies the eternal. 

It is to this embrace that the consecrated Virgins in the world entrust themselves, to whom “it is entrusted the task of pointing out the Son of God made man as the eschatological goal to which everything tends, the splendor before which every other light pales, the infinite beauty which alone can fully satisfy the human heart” (St. John Paul II, Post-Synodal Apostolic Exhortation Vita Consecrata, n. 16). The choice of a virginal life is a reminder of the transience of earthly realities and a foretaste of future blessings. It reminds all the faithful of the need to navigate the events of the world always oriented toward the future city and contributes in an exemplary way to highlighting the genuine nature of the true Church, which is characterized by being at once human and divine, visible yet endowed with invisible realities, fervent in action and devoted to contemplation, present in the world yet still a pilgrim.

 The spiritual and eschatological significance of virginity is evocatively and profoundly referred to in the very ancient Roman consecration prayer of the Roman Pontifical attributed to Saint Leo the Great: 'You… have reserved for some of your faithful a special gift flowing from the source of your mercy. In the light of eternal wisdom you made them understand that while the value and honor of marriage remained intact, sanctified from the beginning by your blessing, according to your providential plan, must arise virginal women who, while renouncing marriage, aspire to possess in their hearts the reality of its mystery. Thus, you call them to realize, beyond conjugal union, the spousal bond with Christ of which marriage is an image and sign. (n.38). 

From virginal consecration flows the specific ecclesial grace that makes the original symbolism of this rite effective. In this way, the gift of prophetic and eschatological virginity gains the value of a ministry in the service of God’s people and places the consecrated persons at the heart of the Church and the world (Vatican II Council, Dogmatic Constitution on the Church, Lumen Gentium, n. 42). This public and recognized act of the covenant between Christ and the consecrated virgin proclaims before the world the primacy and fruitfulness of total and perpetual self-giving, with full availability to the demands of charity towards God and neighbor. 

Following the example and the witness of these Consecrated Virgins, who live their faith with joy and effort, who live every day in love, for love, out of love, we persevere on the path of holiness to which we are all called. May all the saints, who are so captivated by the beauty of God and His perfect truth that they allow themselves to be transformed by it, intercede for us and help us. For this beauty, truth, and love, they were willing to give up everything, even themselves, and they lived in praise of God and in humble, selfless service to others.

Benis, saints, heureux : une vocation pour chacun de nous.

Fête de la Toussaint et  Commémoration des Défunts – Année A – 1 e 2 novembre 2026

 

Introduction

Le mois de novembre commence avec la fête de la Toussaint, suivie immédiatement par la Commémoration des défunts. Il ne faut pas s’étonner que ces deux célébrations se succèdent, car elles ont un point commun : elles nous ouvrent à l’au-delà et renforcent notre foi en la résurrection ainsi qu’en l’appel à la sainteté adressé à tous. En effet, la fête de la Toussaint ne se limite pas à la célébration des « grands noms » du calendrier. C’est la fête de cette foule immense dont parle l’Apocalypse : « une foule immense, que personne ne pouvait dénombrer, de toute nation, tribu, peuple et langue » (Ap 7, 9).

Saint Odilon (961-1049), cinquième abbé de Cluny, a associé le souvenir de tous les défunts à la solennité de la Toussaint (1er novembre), créant ainsi un pont idéal entre l’Église des saints au Paradis et celle des « saints » au Purgatoire. Prier pour les défunts ne signifie pas rester ancré dans le passé ; cela revient à maintenir un lien par la prière. C’est croire que notre prière peut accompagner ceux qui nous ont quittés. C’est aussi reconnaître que les défunts ne disparaissent pas de notre vie comme s’ils n’avaient jamais existé.

Prions donc pour nos proches, pour les personnes que nous avons connues, pour ceux que nous avons aimés, mais aussi pour tous ceux qui ont besoin de notre prière. C’est aussi de cette manière que nous vivrons l’Église comme Communion des saints.

Si nous ne croyions pas à une vie après la mort, il serait inutile de célébrer la fête des Saints et il serait une simple sentimentalité d'aller au cimetière. A qui rendrions-nous visite et pourquoi allumerions-nous des bougies ou apporterions-nous des fleurs ?

Ces deux jours nous invitent à méditer avec joie et sérieux sur le verset du psaume qui dit: « Apprends-nous à compter nos jours et nous arriverons à la sagesse du cœur » (Ps 89, 12). Cette phrase biblique ne s'arrête pas à l'observation poétique de Giuseppe Ungaretti : « Nous sommes comme des feuilles en automne sur les arbres ». Parce qu'au printemps, l'arbre recommence à fleurir, mais avec d'autres feuilles. Les feuilles n'ont pas une seconde vie, elles tombent et pourrissent. Aux feuilles que nous sommes, « la vie n'est pas enlevée mais transformée » (Préface de la messe des morts).

 L'important est de croire avec toujours plus de fermeté en Jésus qui a dit : « Je suis la résurrection et la vie. Quiconque vit et croit en moi, même s'il meurt, vivra » (Jn 11, 25). À ce stade, la question peut spontanément se poser : « Que font les saints et tous les morts au ciel ? » Nous pouvons obtenir la réponse de la première lecture d'aujourd'hui. Les sauvés adorent, jettent leurs couronnes devant le trône, crient : « Louange, honneur, bénédiction, action de grâce ... ». En eux se réalise la véritable vocation humaine qui est d’être «la louange de la gloire de Dieu » (Ep 1, 14). Leur chœur est dirigé par Marie qui continue son chant de louange au ciel : « Mon âme magnifie le Seigneur ». C'est dans cette louange que les saints trouvent leur béatitude et leur exultation : « Mon esprit se réjouit en Dieu ». L'homme est ce qu'il aime et ce qu'il admire. En aimant et en louant Dieu, nous nous identifions à Dieu, nous participons à sa gloire et à son propre bonheur.

Bref, le but de la solennité de ce jour et de la commémoration de tous les morts, demain, est de nous faire contempler l'exemple brillant des saints et de nous souvenir de nos morts pour éveiller en nous le grand désir d'être comme ceux qui sont au ciel : heureux de vivre proches de Dieu, à sa lumière, dans la grande famille des amis de Dieu, être saints signifie : vivre au plus près de Dieu, vivre dans sa famille. C'est la vocation de nous tous, réaffirmée avec vigueur par le Concile Vatican II, et aujourd'hui portée à notre attention de manière solennelle.

 

1)     Aie confiance en l’Amour

          Le dimanche 1^er novembre, la liturgie de l’Église nous invite à faire mémoire des fidèles défunts dans une grande prière qui les rassemble tous dans nos pensées et dans nos souvenirs. Le lundi, 2 novembre, comme toujours nous est donné de prier le Seigneur pour qu’Il accueille dans son royaume de joie et de paix éternelles ceux qui ont quitté ce monde et sont passés dans l’éternité. Nos morts : parents, amis, connaissances, et les défunts de tous les temps qui pour nous n’ont pas de nom mais que Dieu connaît bien.

           La prière pour les saintes âmes du purgatoire, particulièrement celles qui sont abandonnées et dont nous ne connaissons ni le nom ni l’existence. Les morts de toutes les guerres et de toutes les violences, les morts du passé, et ceux d’aujourd’hui : les morts de la route, les morts en mer, dans les hôpitaux, dans les maisons, dans les petites et les grandes villes, les morts naufragés et les victimes des épidémies, et, naturellement, ceux qui, ces derniers jours, ont laissé notre cœur profondément meurtri. Nous commémorons tous les morts, sans exclure personne, et nous élevons notre prière pour eux tous, afin que le Seigneur leur donne le repos éternel, la paix parfaite.

                      S’il est naturel que nous nous souvenions plus particulièrement de nos chers défunts, et qu’au moment de la séparation nous ayons confié nos morts à l’amour et à l’éternité du Seigneur, il est tout aussi « naturel » de recevoir d’eux cet enseignement : que l’amour éternel de Dieu conserve dans son cœur ceux qu’Il aime après les avoir accueillis avec son pardon. Nos chers défunts nous rappellent qu’il ne faut pas perdre notre temps et notre peine dans la réalisation de nos ambitions et des choses éphémères, parce que tout passe, et seul l’amour demeure.

          Le 2 novembre, ne l’oublions pas, n’est pas uniquement le jour où s’imposent à notre attention la fugacité et la brièveté de la vie qui marque douloureusement notre histoire humaine. C’est un jour consacré à la célébration de notre plus grande espérance si nous croyons réellement dans la foi pascale du Ressuscité. Le jour dédié  à tous les défunts n’est donc pas une célébration de deuil. Si nous considérons la toute-puissance du Dieu-Amour qui ne laisse pas les morts dans leurs tombes parce qu’Il a lui-même fait mourir la mort en sortant ressuscité et glorieux du sépulcre, la mort chrétienne n’est pas un simple passage de l’âme d’un état dans un autre, mais elle réalise une rencontre individuelle avec Dieu-Amour qui sauve, apportant la confiance et l’espérance en la vie éternelle. Comme il est dit dans la préface de la messe des défunts : « La vie ne nous est pas enlevée, mais elle est transformée » par le pardon, comme c’est arrivé à Marmeladov, l’alcoolique que dépeint Dostoïevsky dans « Crime et Châtiment ». Marmeladov est un bon à rien, un alcoolique qui n’aime pas travailler. Son comportement a ruiné sa famille et sa fille, Sonia, a été obligée de se prostituer. Cet homme éprouve au plus profond de lui un sentiment aigu d’échec et de culpabilité. C’est un perdant. Un jour, dans un restaurant, ivre mort, il se lance dans un discours chaotique et, dans une sorte de vision, il parle du Jugement dernier qu’il résume ainsi : « Dieu appelle en  premier lieu auprès de lui ceux qui ont vécu une vie irréprochable, sainte. Ce sont des personnes qui méritent de vivre auprès de Dieu, du moins selon un critère humain. Ensuite, il convoque ceux qui n’ont pas fait beaucoup de bien, les ivrognes comme lui, les drogués, ceux que nous, les bien-pensants, nous osons appeler « les méchants ». Donc, c’est nous qu’il convoquera « vous aussi approchez », dira-t-il, « approchez vous les alcooliques, approchez, vous les faibles, approchez fils de la honte ! ». Et nous tous, nous approcherons, pleins de honte et nous nous tiendrons debout devant Lui. Et Lui dira : « vous êtes des porcs, faits à l’image de la Bête et marqués de son sceau, mais venez, vous aussi ! ».Et les sages et les personnes de bon sens diront : « Seigneur, pourquoi accueilles-tu ces hommes ? » Et il répondra : « pourquoi je les accueille, hommes bien-pensants, c’est parce qu’aucun d’eux n’a pensé être digne de cela».

            Tout cela est-il possible ou est-ce seulement une façon superficielle de parler, à tort et à travers, comme le font les ivrognes ? Non seulement c’est possible, et cela se produit réellement, comme c’est arrivé à la femme adultère et à Marie-Madeleine, à Zachée comme à Pierre : tous ont remis leur souffrance au Christ, se sentant indignes, et tous ont été pardonnés. Comme le dit le psaume 26, « Le Seigneur est ma lumière et mon salut… Il est le rempart de ma vie… Je crie vers lui : pitié, réponds-moi ! C’est ta face, Seigneur, que je cherche… J’en suis sûr, je verrai les bontés du Seigneur sur la terre des vivants ». Cela, parce que Jésus a vécu une agonie extrême, comme tant de malades que nous avons vus, en apparence sans aucun espoir, sur leur lit de mort. Parce qu’Il est mort comme l’homme, à cause de l’homme, pour l’homme, avec l’homme et devant l’homme. Cette foi s’unit à l’espérance qui, comme l’écrit Paul aux chrétiens de Rome, « ne trompe pas, car l’amour de Dieu a été répandu dans nos cœurs par l’Esprit Saint qui nous a été donné» (Rm 5,5).

 

           2) Les Défunts et les Saints, des personnes qui vivent dans la vérité de l’Amour

          La proximité des dates célébrant la fête des Saints (1^er novembre) et la Commémoration des défunts (2 novembre) nous rappelle la mystérieuse vérité de la vie éternelle et le lien de fraternité qui nous unit à nos êtres chers qui sont passés sur l’autre rive.

           Ce n’est pas par nostalgie du passé que nous nous rendons au cimetière, mais parce que nous gardons l’espérance d’un avenir de gloire et de joie. Donc, quand nous prions pour les défunts, eux, du ciel, nous tendent la main et nous assurent de leur présence intense et quotidienne, parce que nous aussi, nous marchons avec constance vers la vie qui n’a pas de fin.

           C’est dans l’espérance que le chrétien perçoit et accueille sa fin sur terre, la mort. Sa foi en Jésus Christ ressuscité lui donne l’assurance que la mort n’est pas une défaite irréparable, mais le dramatique passage à la condition glorieuse avec son Seigneur. «Celui qui vient à moi, je ne le repousserai pas ». Nous ne sommes pas des étrangers pour Dieu, mais ses fils, ses héritiers, destinés à partager la résurrection de Jésus.

          Un hymne des Laudes chante : « nous qui veillons de nuit, attentifs à la foi du monde, dans l’attente du retour du Christ, nous regardons vers la lumière ». Dans la nuit de la mort où tous pénètrent, une lumière nous est donnée, qui illumine la profondeur sacrée de notre cœur et dans la foi nous pouvons faire une expérience religieuse où se reflète la résurrection finale. Le Christ embrasse chaque instant de notre vie et Il nous fait comprendre et vivre que chaque moment renferme une abondance d’éternité, que chaque instant lié à Lui implique l’éternité.

           A cette étreinte s’unissent les vierges consacrées dans le monde à qui est « confié le devoir de montrer que le Fils de Dieu fait homme est « l’objectif eschatologique vers quoi tend  toute chose», la splendeur face à laquelle tout autre lumière pâlit, l’infinie beauté qui, seule, peut satisfaire totalement le cœur de l’homme » (St Jean-Paul II, Exhortation apostolique Vita Consacrata n.16).

           Le choix de la vie virginale est un rappel du caractère éphémère des réalités terrestres et l’anticipation des biens à venir. Elle rappelle à tous les fidèles l’exigence de marcher au milieu des événements du monde, toujours orientés vers la cité future et elle contribue, de façon exemplaire, à mettre en lumière la nature authentique de la vraie Eglise dont la caractéristique est d’être à la fois humaine et divine, visible mais dotée de réalités invisibles, brûlante dans l’action et adonnée à la contemplation, présente dans le monde et cependant toujours en pèlerinage.

   A cette signification spirituelle et eschatologique de la condition virginale fait référence l’ancienne prière romaine de consécration du pontifical Romain attribuée à saint Léon le Grand : « Tu … as réservé à certaines de tes fidèles un don particulier prenant sa source à ta miséricorde. A la lumière de la sagesse éternelle tu leur as fait comprendre que, alors que demeuraient intacts la valeur et l’honneur des noces sanctifiées au début de ta bénédiction, selon ton dessein providentiel, il doit surgir des vierges qui, malgré leur renoncement au mariage, aspirent à posséder dans leur cœur la réalité de son mystère. Tu les appelles ainsi à réaliser, au-delà de l’union conjugale le lien sponsal avec le Christ dont les noces sont une image et un signe. (n.38).

   De la consécration des vierges jaillit la grâce ecclésiale spécifique qui rend opérant le symbolisme originel de ce rite. Ainsi, le don de la virginité prophétique et eschatologique acquiert la valeur d’un ministère au service du peuple de Dieu et intègre les personnes consacrées dans le cœur de l’Eglise et du monde. (Conc. Vat. II, Const. Dogm. Sur l’Eglise, Lumen Gentium, n 42). Cet acte public et reconnu de l’alliance entre le Christ et les vierges consacrées, proclame à la face du monde la primauté et la fécondité du don de soi total et perpétuel avec une entière disponibilité aux exigences de la charité envers Dieu et envers le prochain.

          Avec l’exemple et le témoignage de ces vierges consacrées qui vivent leur foi avec joie et zèle, qui chaque jour vivent dans l’amour, par l’amour, pour aimer, persévérons sur le chemin de la sainteté auquel nous sommes tous conviés. En cela, que tous les saints intercèdent pour nous et nous aident, eux qui sont tellement fascinés par la beauté de Dieu et par sa vérité parfaite qu’ils en sont transformés. Pour cette beauté, cette vérité et cet amour, ils furent prêts à renoncer à tout, jusqu’à eux-mêmes, et ils vécurent dans la louange à Dieu et dans le service humble et désintéressé du prochain. 

 

Lecture Patristique

Saint Ambroise de Milan

Foi dans la résurrection des morts


Du livre sur la mort de son frère Satyre

(Lib. 2, 40.41.46.47.132.133; CSEL 73, 270-274, 323-324)



 

Nous voyons que la mort est un avantage, et la vie un tourment, si bien que Paul a pu dire : Pour moi, vivre c'est le Christ, et mourir est un avantage. Qu'est-ce que le Christ ? Rien d'autre que la mort du corps, et l'esprit qui donne la vie. Aussi mourons avec lui pour vivre avec lui. Nous devons chaque jour nous habituer et nous affectionner à la mort afin que notre âme apprenne, par cette séparation, à se détacher des désirs matériels. Notre âme établie dans les hauteurs, où les sensualités terrestres ne peuvent accéder pour l'engluer, accueillera l'image de la mort pour ne pas encourir le châtiment de la mort. En effet la loi de la chair est en lutte contre la loi de l'âme et cherche à l'entraîner dans l'erreur. ~ Mais quel est le remède ? Qui me délivrera de ce corps de mort ? — La grâce de Dieu, par Jésus Christ, notre Seigneur.

Nous avons le médecin, adoptons le remède. Notre remède, c'est la grâce du Christ, et le corps de mort, c'est notre corps. Alors, soyons étrangers au corps pour ne pas être étrangers au Christ. Si nous sommes dans le corps, ne suivons pas ce qui vient du corps ; n'abandonnons pas les droits de la nature, mais préférons les dons de la grâce.

Qu'ajouter à cela ? Le monde a été racheté par la mort d'un seul. Car le Christ aurait pu ne pas mourir, s'il l'avait voulu. Mais il n'a pas jugé qu'il fallait fuir la mort comme inutile, car il ne pouvait mieux nous sauver que par sa mort. C'est pourquoi sa mort donne la vie à tous. Nous portons la marque de sa mort, nous annonçons sa mort par notre prière, nous proclamons sa mort par notre sacrifice. Sa mort est une victoire, sa mort est un mystère, le monde célèbre sa mort chaque année.

Que dire encore de cette mort, puisque l'exemple d'un Dieu nous prouve que la mort seule a recherché l'immortalité et que la mort s'est rachetée elle-même ? II ne faut pas s'attrister de la mort, puisqu'elle produit le salut de tous, il ne faut pas fuir la mort que le Fils de Dieu n'a pas dédaignée et n'a pas voulu fuir. ~

La mort n'était pas naturelle, mais elle l'est devenue ; car, au commencement, Dieu n'a pas créé la mort : il nous l'a donnée comme un remède. ~ L'homme, condamné pour sa désobéissance à un travail continuel et à une désolation insupportable, menait une vie devenue misérable. Il fallait mettre fin à ses malheurs, pour que la mort lui rende ce que sa vie avait perdu. L'immortalité serait un fardeau plutôt qu'un profit, sans le souffle de la grâce. ~

L'âme a donc le pouvoir de quitter le labyrinthe de cette vie et la fange de ce corps, et de tendre vers l'assemblée du ciel, bien qu'il soit réservé aux saints d'y parvenir ; elle peut chanter la louange de Dieu dont le texte prophétique nous apprend qu'elle est chantée par des musiciens : Grandes et merveilleuses sont tes œuvres. Seigneur, Dieu tout-puissant : justes et véritables sont tes chemins. Roi des nations. Qui ne te craindrait, Seigneur, et ne glorifierait ton nom ? Car toi seul es saint. Toutes les nations viendront se prosterner devant toi. Et l'âme peut voir tes noces, Jésus, où ton épouse est conduite de la terre jusqu'aux cieux, sous les acclamations joyeuses de tous — car vers toi vient toute chair — ton épouse qui n'est plus exposée aux dangers du monde, mais unie à ton Esprit. ~

C'est ce que le saint roi David a souhaité, plus que toute autre chose, pour lui-même, c'est ce qu'il a voulu voir et contempler : La seule chose que je demande au Seigneur, la seule que je cherche, c'est d'habiter la maison du Seigneur tous les jours de ma vie, et de découvrir la douceur du Seigneur.

 

Beati, santi, felici: una vocazione per tutti.

Ognissanti e Commemorazione dei Defunti - Anno A - 1 e 2 novembre 2026

 

 

Premessa.

Con la la festa di Tutti i Santi che è subito seguita dalla Commemorazione dei defunti inizia il mese di novembre. Non sembri strano il fatto che queste due celebrazioni sono l’una di seguito all’altra, perché esse hanno una cosa in comune: ci aprano all’aldilà e rafforzano la nostra fede nella risurrezione e nella chiamata alla santità per tutti. In effetti la festa di Tutti i Santi non è solo la celebrazione dei “grandi nomi” del calendario. È la festa di quella folla immensa di cui parla l'Apocalisse: «una moltitudine immensa, che nessuno poteva contare, di ogni nazione, tribù, popolo e lingua» (Ap. 7,9). Sant’Odilone (961 – 1049), il quinto abate di Cluny, unì il ricordo di tutti i defunti alla solennità di Ognissanti (1° novembre), creando un ponte ideale tra la Chiesa dei santi in Paradiso con quella dei “santi” in Purgatorio. Pregare per i defunti non significa restare ancorati al passato. Significa mantenere un legame attraverso la preghiera. Significa credere che la nostra preghiera possa accompagnare chi ci ha lasciati. Significa anche riconoscere che i defunti non scompaiono dalla nostra vita come se non fossero mai esistiti.

Preghiamo quindi per i nostri cari, per le persone che abbiamo conosciutp, per chi abbiamo amato, ma anche per chi ha bisogno della nostra preghiera. Anche in questo modo vivremo la Chiesa come Comunione dei Santi.

 Se non credessimo in una vita dopo la morte, sarebbe inutile celebrare la festa dei Santi e un semplice sentimentalismo andare al cimitero. Chi andremmo a visitare e perché accenderemmo delle candele o porteremmo dei fiori?. 

Questi due giorni ci invitano a meditare con gioia e serietà sul versetto del salmo che dice: “Insegnaci a contare i nostri giorni e giungeremo alla sapienza del cuore” (Sal 89, 12). Questa frase biblica non si ferma alla constatazione poetica di Giuseppe Ungaretti: “Si sta come d’autunno sugli alberi le foglie. Perché a primavere l’albero torna a fiorire, ma con altre foglie. Le foglie non hanno una seconda vita, cadono e marciscono. Alle foglie che siamo noi, “la vita non è tolta ma trasformata” (Prefazio della Messa per i Defunti).

 L’importante è credere con sempre maggiore fermezza in Gesù che ha detto: “Io sono la risurrezione e la vita. Chi vive e crede in me anche se muore, vivrà” (Gv 11,25). A questa punto può sorgere spontanea la domanda: “Che cosa fanno i santi e tutti i defunti in paradiso? Possiamo ricavare la risposta dalla prima lettua di oggi. I redenti adorano, gettano le loro corone davanti al trono, gridano: “Lode, onore, benedizione, azione di grazia…”. Si realizza in essi la vera vocazione umana che è di essere “lode della gloria di Dio” (Ef 1,14). Il loro coro è guidato da Maria che in cielo continua il suo cantico di lode: “L’anima mia magnifica il Signore”. È in questa lode che i santi trovano la loro beatitudine ed esultanza: “Il mio spirito esulta in Dio”. L’uomo è ciò che ama e ciò che ammira. Amando e lodando Dio ci si immedesima con Dio, si partecipa della sua gloria e della sua stessa felicità.

Insomma, lo scopo della solennità di oggi e della commemorazione di tutti i defunti, domani è di farci contemplare il luminoso esempio dei santi e di ricordare i nostri morti per risvegliare in noi il grande desiderio di essere come quanti sono in paradiso: felici di vivere vicini a Dio, nella sua luce, nella grande famiglia degli amici di Dio. Essere santo significa: vivere nella vicinanza con Dio, vivere nella sua famiglia. E questa è la vocazione di noi tutti, con vigore ribadita dal Concilio Vaticano II, ed oggi riproposta in modo solenne alla nostra attenzione. 

 

 

 

 

            1)Affidati all’Amore.

            Domenica 1° novembre, la Liturgia della Chiesa ci fa celebrare la Festa di Tutti i Santi e, lunedì 2 novembre come di consueto ci è dato di ricordare tutti i fedeli defunti in una grande preghiera che li racchiude tutti nei nostri pensieri e nei nostri ricordi. Oggi la nostra preghiera deve rivolgersi al Signore perché accolga nel suo Regno di eterna gioia e pace quelli che hanno lasciato questo mondo e sono passati all’eternità. I nostri morti: parenti, amici, conoscenti, e i defunti di tutti i tempi che per noi non hanno nome ma che Dio conosce bene. 

            La preghiera per le anime sante del purgatorio, specialmente quelle più abbandonate e di cui non sappiamo neppure il nome e l'esistenza. I morti di tutte le guerre e di tutte le violenze, i morti del passato, come dell’oggi: i morti sulle strade, in mare, negli ospedali, nelle case, nelle piccole e grandi città, i morti naufraghi e a cause di epidemie, e, naturalmente quelli che negli ultimi giorni hanno lasciato profondamente addolorato il nostro cuore. Commemoriamo tutti i morti, senza esclusione di nessuno ed eleviamo per tutti loro la preghiera, perché il Signore doni loro il riposo eterno, la pace perfetta.

            E se è naturale che il nostro ricordo vada domani in particolare ai nostri cari defunti, che nel momento del distacco, noi abbiamo affidato i nostri morti all’amore e all'eternità del Signore, è pure “naturale” che riceviamo da loro l’insegnamento, che l’amore eterno di Dio conserva nel suo cuore chi ama, dopo averli accolti con il suo perdono. I nostri cari defunti ci ricordano che non è proprio il caso di sprecare tempo e fatica per ambizioni e cose effimere, perché tutto passa e solamente l’amore rimane.

            Non dobbiamo dimenticare che il 2 novembre non è solo un giorno, in cui si impone alla nostra attenzione il carattere di fugacità e di brevità della vita che segna in maniera dolorosa la nostra vicenda umana. Si tratta di un giorno destinato alla celebrazione della nostra più grande speranza se davvero crediamo nella fede pasquale del Risorto. La giornata dedicata a tutti i defunti dunque non è una celebrazione luttuosa. Se consideriamo l'onnipotenza del Dio Amore, che non lascia nelle tombe i morti, perché Lui stesso ha fatto morire la morte uscendo risorto e glorioso dal suo sepolcro. Il morire cristiano non è un semplice trapassare dell'anima da uno stato all'altro, ma realizza un incontro individuale con Dio amore che salva, apportando la fiducia e la speranza nella vita senza fine. Come dice il prefazio I della Messa dei Defunti: “La vita non ci è tolta, ma trasformata”, dal perdono, come è accaduto a Marmeladov, ubriacone descritto da Dostoevskij in “Delitto e Castigo”. Marmeladov è un poco di buono, un ubriacone che non ama lavorare. Il suo comportamento ha rovinato la sua famiglia e sua figlia, Sonia, è stata obbligata a prostituirsi. Quest’uomo vive dentro di sé un senso acuto di sconfitta e di colpa. E’ un perdente. Un giorno, nell’osteria, ubriaco fradicio, azzarda discorsi sconnessi e in una sorta di visione parla del Giudizio finale che sintetizzo così: “Dio chiama per primi, accanto a sé, coloro che hanno avuto vite irreprensibili, sante. Sono persone che meritano, almeno secondo un criterio umano, di vivere accanto a Dio. Poi convoca coloro che di bene ne hanno fatto poco, gli ubriaconi come lui e i drogati, coloro che noi, i benpensanti, osiamo definire “i cattivi”. “Allora convocherà noi. ‘Pure voi, fatevi avanti’, dirà, ‘fatevi avanti, ubriaconi, fatevi avanti voi deboli, fatevi avanti figli della vergogna!’. E noi tutti ci faremo avanti vergognosamente e ci terremo in piedi davanti a Lui. Ed Egli ci dirà: ‘Siete dei porci, fatti a immagine della Bestia e con il suo marchio; ma venite voi pure!’ E i saggi e le persone di buon senso diranno: ‘Signore, perché Tu accogli questi uomini?’ E Lui dirà: ‘ La ragione per la quale li accolgo, uomini benpensanti, è che nessuno di loro ha creduto di essere degno di questo’.”

            È possibile tutto ciò, oppure è soltanto un parlare a vanvera tipico degli ubriachi? Non solo è possibile, e accade veramente come è accaduto all’adultera e alla Maddalena, a Zaccheo come a Pietro: tutti hanno consegnato a Cristo il loro dolore, ritenendosi indegni, e tutti sono stati perdonati. Come recita il salmo 36, il Signore “è la mia luce e la mia salvezza... è difesa della mia vita... A lui grido: abbi pietà di me. Il tuo volto, Signore io cerco.... Sono certo di contemplare la bontà del Signore nella terra dei viventi”. Perché Gesù ha vissuto un’agonia estrema, come molti malati che abbiamo visto, apparentemente senza alcuna speranza, sul letto di morte. Perché Egli è morto come l’uomo, a causa dell’uomo, per l’uomo, con l’uomo e davanti all’uomo. Questa fede si unisce alla speranza, che -come scrive Paolo ai cristiani di Roma - “non delude, perché l’amore di Dio è stato riversato nei nostri cuori per mezzo dello Spirito Santo che ci è stato dato” (Rm 5,5).

 

 

            2) I Defunti e i Santi, persone che vivono nella verità dell’Amore.

            La vicinanza di date fra la festa dei Santi (1° novembre) e la Commemorazione dei defunti (2 novembre) ci ricorda la verità misteriosa della vita eterna e il legame di fraternità tra noi e con i nostri cari, che sono passati all’altra riva.

            Non è per nostalgia verso il passato che ci si reca al cimitero, ma perché speriamo con speranza in un futuro di gloria e di gioia. Quindi, mentre preghiamo in suffragio dei nostri defunti, loro ci tendono dal cielo le loro mani e ci assicurano una vicinanza intensa e quotidiana, perché anche noi camminiamo con costanza verso la vita che non ha fine.

            E’ con speranza che il cristiano percepisce e accoglie la fine terrena, la morte. La sua fede in Gesù risorto gli dà la sicurezza che morire non è una sconfitta irreparabile, ma il drammatico passaggio alla condizione gloriosa con il suo Signore. “Chi viene a me, non lo respingerò”. Non siamo degli estranei per Dio, ma figli, eredi, destinati a condividere la risurrezione di Gesù. 

            Un inno delle Lodi fa cantare: “E noi che di notte vegliammo, attenti alla fede del mondo, protesi al ritorno di Cristo or verso la luce guardiamo”. Nella notte della morte in cui tutti affondano, ci è data una luce che illumina l’intangibile profondità del nostro cuore e nella fede possiamo fare un’esperienza religiosa nella quale si riverberi la risurrezione finale. Cristo abbraccia ogni istante della nostra vita e ci fa capire e vivere che in ogni momento c’è una ridondanza di eternità, ogni istante legato a Lui implica l’eterno.

            A questo abbraccio si consegnano le Vergine consacrate nel mondo, a cui  “è affidato il compito di additare ilFiglio di Dio fatto uomo come il traguardo escatologico a cui tutto tende, lo splendore di fronte al quale ogni altra luce impallidisce, l’infinita bellezza che, sola, può appagare totalmente il cuore dell’uomo” (S. Giovanni Paolo II, Esortazione Apostolica Post sinodale Vita Consecrata, n. 16).

            La scelta della vita verginale è un richiamo alla transitorietà delle realtà terrestri e anticipazione dei beni futuri. Essa ricorda a tutti i fedeli l’esigenza di camminare tra le vicende del mondo sempre orientati verso la città futura e contribuisce in modo esemplare a mettere in luce la genuina natura della vera Chiesa, che ha la caratteristica di essere nello stesso tempo umana e divina, visibile ma dotata di realtà invisibili, ardente nell'azione e dedita nella contemplazione, presente nel mondo e tuttavia pellegrina6.

            Al significato spirituale ed escatologico della condizione verginale si riferisce in maniera suggestiva e profonda l’antichissima preghiera romana di consacrazione del Pontificale Romano attribuita a san Leone Magno: “Tu…hai riservato ad alcune tue fedeli un dono particolare scaturito dalla fonte della tua misericordia. Alla luce dell’eterna sapienza hai fatto loro comprendere, che mentre rimaneva intatto il valore e l’onore delle nozze, santificate all’inizio dalla tua benedizione, secondo il tuo provvidenziale disegno, devono sorgere donne vergini che, pur rinunziando al matrimonio, aspirassero a possederne nell’intimo la realtà del mistero. Così le chiami a realizzare, al di là dell’unione coniugale, il vincolo sponsale con Cristo di cui le nozze sono immagine e segno. (n.38).

            Dalla consacrazione verginale scaturisce la grazia ecclesiale specifica che rende operante il simbolismo originario di questo rito. Così il dono della verginità profetica ed escatologica acquista il valore di un ministero al servizio del popolo di Dio e inserisce le persone consacrate nel cuore della Chiesa e del mondo (Conc. Vat. II, Cost. dogm. sulla Chiesa, Lumen Gentium, n. 42) Questo atto pubblico e riconosciuto dell'alleanza fra il Cristo e la vergine consacrata, proclama di fronte al mondo il primato e la fecondità della totale e perpetua donazione di sé con la pienadisponibilità alle esigenze della carità verso Dio e verso il prossimo.

            Sull’esempio e sulla testimonianza di queste Vergini Consacrate, che vivono la loro fede con gioia e fatica, che ogni giorno vivono nell’amore, per amore, per amare, perseveriamo nel cammino di santità a cui tutti siamo chiamati.  In ciò ci siano di intercessione e di aiuto tutti i santi, che sono coloro che sono così affascinati dalla bellezza di Dio e dalla sua perfetta verità da lasciarsene trasformare. Per questa bellezza e verità e amore loro furono disposti a rinunciare a tutto, anche a se stessi, e vissero nella lode a Dio e nel servizio umile e disinteressato del prossimo.

 

 

Lettura Patristica

Sant’Ambrogio di Milano

La fede nella Risurrezione dei morti


Dal libro «Sulla morte del fratello Satiro» 


(Lib. 2, 40.41.46.47.132.133; CSEL 73, 270-274, 323-324)



 

Moriamo insieme a Cristo, per vivere con lui


Dobbiamo riconoscere che anche la morte può essere un guadagno e la vita un castigo. Perciò anche san Paolo dice: «Per me il vivere è Cristo e il morire un guadagno» (Fil 1,21). E come ci si può trasformare completamente nel Cristo, che è spirito di vita, se non dopo la morte corporale?
Esercitiamoci, perciò, quotidianamente a morire e alimentiamo in noi una sincera disponibilità alla morte. Sarà per l'anima un utile allenamento alla liberazione dalle cupidigie sensuali, sarà un librarsi verso posizioni inaccessibili alle basse voglie animalesche, che tendono sempre a invischiare lo spirito. Così, accettando di esprimere già ora nella nostra vita il simbolo della morte, non subiremo poi la morte quale castigo. Infatti la legge della carne lotta contro la legge dello spirito e consegna l'anima stessa alla legge del peccato. Ma quale sarà il rimedio? Lo domandava già san Paolo, dandone anche la risposta: «Chi mi libererà da questo corpo votato alla morte?» (Rm 7,24). La grazia di Dio per mezzo di Gesù Cristo nostro Signore (cfr. Rm 7,25 ss.).
Abbiamo il medico, accettiamo la medicina. La nostra medicina è la grazia di Cristo, e il corpo mortale è il corpo nostro. Dunque andiamo esuli dal corpo per non andare esuli dal Cristo. Anche se siamo nel corpo cerchiamo di non seguire le voglie del corpo.
Non dobbiamo, è vero, rinnegare i legittimi diritti della natura, ma dobbiamo però dar sempre la preferenza ai doni della grazia.
Il mondo è stato redento con la morte di uno solo. Se Cristo non avesse voluto morire, poteva farlo. Invece egli non ritenne di dover fuggire la morte quasi fosse una debolezza, né ci avrebbe salvati meglio che con la morte. Pertanto la sua morte è la vita di tutti. Noi portiamo il sigillo della sua morte, quando preghiamo la annunziamo; offrendo il sacrificio la proclamiamo; la sua morte è vittoria, la sua morte è sacramento, la sua morte è l'annuale solennità del mondo.
E che cosa dire ancora della sua morte, mentre possiamo dimostrare con l'esempio divino che la morte sola ha conseguito l'immortalità e che la morte stessa si è redenta da sé? La morte allora, causa di salvezza universale, non è da piangere. La morte che il Figlio di Dio non disdegnò e non fuggì, non è da schivare.
A dire il vero, la morte non era insita nella natura, ma divenne connaturale solo dopo. Dio infatti non ha stabilito la morte da principio, ma la diede come rimedio. Fu per la condanna del primo peccato che cominciò la condizione miseranda del genere umano nella fatica continua, fra dolori e avversità. Ma si doveva porre fine a questi mali perché la morte restituisse quello che la vita aveva perduto, altrimenti, senza la grazia, l'immortalità sarebbe stata più di peso che di vantaggio.
L'anima nostra dovrà uscire dalle strettezze di questa vita, liberarsi delle pesantezze della materia e muovere verso le assemblee eterne.
Arrivarvi è proprio dei santi. Là canteremo a Dio quella lode che, come ci dice la lettura profetica, cantano i celesti sonatori d'arpa: «Grandi e mirabili sono le tue opere, o Signore Dio onnipotente; giuste e veraci le tue vie, o Re delle genti. Chi non temerà, o Signore, e non glorificherà il tuo nome? Poiché tu solo sei santo. Tutte le genti verranno e si prostreranno dinanzi a te» (Ap 15,3-4).
L'anima dovrà uscire anche per contemplare le tue nozze, o Gesù, nelle quali, al canto gioioso di tutti, la sposa è accompagnata dalla terra al cielo, non più soggetta al mondo, ma unita allo spirito: «A te viene ogni mortale» (Sal 64,3).
Davide santo sospirò, più di ogni altro, di contemplare e vedere questo giorno. Infatti disse: «Una cosa ho chiesto al Signore, questa sola io cerco: abitare nella casa del Signore tutti i giorni della mia vita, per gustare la dolcezza del Signore» (Sal 26,4).

 

 

 

 

 

Such a great commandment contains two other commandments.

 Roman Rite

XXX Sunday in Ordinary Time - October 25, 2026

Ex 22, 21-27; Ps 18; 1Ts 1.5-10; Mt 22.34-40

 

Ambrosian Rite

Is 45, 20-23; Ps 22; Phl; Mt 13: 47-52

Second Sunday after the Dedication of the Milan Cathedral

 

Foreground

To better understand today’s Gospel, it is useful to remember that, in first place, the question to ask ourselves is not "What to do" but "Who am I? Why and for whom do I live? “. Secondly, we must keep in mind this question of Jesus "What advantage will man have if he will gain the whole world, and then lose his soul? Or what can man give in exchange for his own soul? "(Mt 16:26).

The answer to the question "Who am I?" could be a modified version of the famous Descartes’ sentence: not "Cogito, ergo sum" (I think therefore I am) but "Cogitor, ergo sum" which means "I’m thought [by the love of God], so I am ". God's loving intelligence has created us, but has not left us alone on earth. The Logos (Word, Thought, Intelligence, and Meaning of Life), the Word, became flesh and came to us freely and without having done anything to deserve him. Let us faithfully accept him and his great command to love.” Not because of any righteous deeds we had done but because of his mercy he saved us.”(Tt 3, 5)

Our love for God is not the cause but the consequence of his love for us. "In this is love: not that we loved God, but that he has loved us ... We love because he loved us first" (1 Jn 4, 10.19). Let us love our neighbor with a heart dilated by this love.

 

1) The great commandment.

In this Sunday’s Gospel, the Pharisees once again try to put Christ in difficulty asking him, through a doctor of the law, this question "Master, in the Law, what is the great commandment?" (Mt 22.36). It is a fundamental question because in the Mosaic Law there were 613 precepts and prohibitions, which, in order to be gathered into unity, posed the problem of discerning what the greatest commandment was. Jesus has no hesitation and responds promptly: "You will love the Lord your God with all your heart, with all your soul and with all your mind. This is the great and first commandment "(Mt 22: 37-38).

The Pharisees certainly agree with the first part of Jesus’ answer. They too thought that love for God was more important than any other commandment. In fact, Jesus responds by quoting the Shema’, the prayers that the pious Israelites perform several times a day especially in the morning and in the evening (cf. Dt 6,4-9; Dt 11: 13-21; Nb 15: 37-41). In this prayer it is proclaimed the complete and total love due to God as the only Lord. "The emphasis is on the totality of this dedication to God, listing the three faculties that define man in his deep psychological structures: heart, soul, and mind. The term mind, diánoia, contains the rational element. God is not only the object of love, commitment, will, and feeling, but also of the intellect, which is therefore not excluded from this sphere. It is precisely our thinking that must conform to the thought of God "(Benedict XVI).

With the second part of his answer, however, Jesus is upsetting them because the second commandment, the most similar to the first, is the love for the neighbor. Not only does Christ say that God is not opposed to man, but that God extends the heart of man who, in God, loves his neighbor. "Jesus operates a gap that allows two faces to be seen: the face of the Father and that of the brother. He does not deliver us two formulas or two precepts: they are not precepts and formulas; He gives us two faces, or better, a single face, that of God that is reflected in many faces because in the face of every brother, especially the smallest, fragile, helpless and needy, there is the very image of God "(Pope Francis)

 

2) Such a great commandment contains two other commandments.

            It is true that Jesus uses two quotations from the Old Testament, but He says also that the commandment of loving one's neighbor is like that of loving God. It is a shocking and amazing statement: in the person who loves God with all his heart there is room for love toward the husband, the wife, the child, the brother, the friend, the neighbor, and even the enemy. God does not steal the heart, he dilates it.

 It is also true that, although the scribe asks what the greatest commandment (at the singular) is, Jesus answers by listing two. Love for God is the greatest and the first: the primacy of God is affirmed without hesitation. Love for man comes second. Saying, however, that "the second is similar to the first", Jesus states that there is a very close bond between the two commandments. Certainly, the measure is different: love for God is "with all your heart, with all your soul, with your whole mind." Love for man is "like love for yourself". The whole belongs to the Lord alone: ​​He alone must be worshiped. However, belonging to the Lord cannot be without love for man. In fact, Jesus says "Upon these two commandments depend all the laws and the prophets." These are not two parallel commandments, simply one is next to the other. It is not enough to say that the second is based on the former. It is much more: the second (that of love for one's neighbor) embodies the first (that of love for God).

In itself there is no opposition between these two loves. Unfortunately, however, they are lived in a disassociated way. There are those who accentuate the primacy of God (hence prayer, relationship with the Lord, and personal inner conversion) and those who, in God's name, draw attention to man (hence justice, struggle for a fairer world, and taking position in front of unjust structures). The first would be considered more religious and the second more political. However, such a judgment is superficial and frustrating.

One answer comes from this episode of Saint Vincent de Paul's life. To a nun of the Daughters of Charity (a religious congregation founded by him to help the poor) who was asking him: "What should I do if, while I worship before to Sacred Sacrament, a poor knock at the Convent's door?" the Saint replied, "You do not leave God if you leave God for God."

Another response comes from St. Teresa of Calcutta, the Missionary of Charity. As a religious habit for herself and her sisters, she chose the white sari worn by the poor widows of Bengal, and on the white veil, which is woven in a leper colony run by the Missionaries of Charity, she inserted three blue stripes to indicate the three votes: chastity, obedience, and poverty. Moreover, she wanted the strip of chastity greater than the other two because in the love of God, to whom a heart is consecrated totally, there is love for the neighbor in whose service the nun happily sets herself.

God must not be opposed to man or man to God; for Jesus there is no competition neither contrast between the two loves. He will declare at the final judgment "‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me I say unto you “(Mt 25: 40). St. John writes: "If anyone says, “I love God,” but hates his brother, he is a liar; for whoever does not love a brother whom he has seen, cannot love God whom he has not seen. This is the commandment we have from him: whoever loves God must also love his brother "(1 John 4:20, 21). The Saints that I mentioned are two of the long list of saints of charity of whom the Church is rich.

It is useful to remember that even the consecrated virgins are missionaries of charity because they chose God-Charity. These women are called to be at the same time clear signs and hidden seeds that are offered to God-earth in order to bring the fruit of salvation to everyone. Like Jesus presented to the temple and offered, each consecrated woman is an offer received by the Church and presented to God as the primacy of the Christian people.

The consecrated virgin is characterized by a life of complete gratuitousness: from God she has received the gift of love to live only of God, and to God she returns through the prayers of praise and supplication and the service of charity toward the neighbor. Her consecration makes her, in the present society, credible and incisive witness of the Gospel "sowing communion and going to the" peripheries "because there is an entire humanity waiting" (Pope Francis).

With her existence, the consecrated virgin shows that the great command of love is a grace that allows a happy life rooted in God and practiced in the service of the neighbor.

 

 

Patristic reading

Saint John Chrysostom (344/354 –  407)

Homily LXXI

On Matthew Chapter 22, Verse 34-Matthew Chapter 22, Verse 36

 

“But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together; and one of them, which was a lawyer, asked Him a question, tempting Him, and saying, Master, which is the great commandment in the law?”

Again doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors,1 and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, “What is the first commandment?”

For since the first commandment was this, “Thou shalt love the Lord thy God,” thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question. What then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy. from being seized by jealousy, He saith, “Thou shalt love the Lord thy God. This is the first and great commandment.2 And the second is like unto this3 Thou shalt love thy neighbor as thyself.”4

But wherefore “like unto this?” Because this makes the way for that, and by it is again established; “For every one that doeth evil hateth the light, neither cometh to the light;’5 and again, “The fool hath said in his heart, There is no God.” And what in conssequence of this? “They are corrupt, and become abminable in their ways.”6 And again, “The love of money is the root of all evils; which while some coveted after they have erred from the faith; “7 and, “He that loveth me, will keep my commandment.”8

But His commandments, and the sum of them, are, “Thou shalt love the Lord thy God, and thy neighbor as thyself.” If therefore to love God is to love one’s neighbor, “For if thou lovest me,” He saith, “O Peter, feed my sheep,”9 but to love one’s neighbor worketh a keeping of the commandments, with reason doth He say, “On these hang all the law and the prophets.”10

So therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instructing “For charity envieth not.”11 By this He shows Himself to be submissive both to the law and to the prophets.

But wherefore doth Matthew say that he asked, tempting Him, but Mark the contrary? “For when Jesus,” he saith, “saw that he answered discretly, He said unto him, Thou art not far from the kingdom of God.”12

They are not contradicting each other, but indeed fully agreeing. For he asked indeed, tempting, at the beginning, but being benefitted by the answer, was commended. For not at the beginning did He commend him, but when he had said, “That to love his neighbor is more than whole burnt sacrifices,” then He saith, “Thou art not far from the kingdom;” because he overlooked low things, and embraced the first principle of virtue. For indeed all those are for the sake of this, as well the Sabbath as the rest.

And not even so did He make His commendation perfect, but yet deficient. For His saying, “Thou art not far off,” indicates that he is yet falling short, that he might seek after what was deficient.

But if, when He said, “There is one God, and there is none other but He,” He commended him, wonder not, but by this too observe, how He answers according to the opinion of them that come unto Him. For although men say ten thousand things about Christ unworthy of His glory, yet this at any rate they will not dare to say, that He is not God at all. Wherefore then doth He praise him that said, that beside the Father, there is no other God?

Not excepting Himself from being God; away with the thought; but since it was not yet time to disclose His Godhead, He suffers him to remain in the former doctrine, and praises him for knowing well the ancient principles, so as to make him fit for the doctrine of the New Testament, which He is bringing in its season.

And besides, the saying, “There is one God, and there is none other but He,” both in the Old Testament and everywhere, is spoken not to the rejection of the Son, but to make the distinction from idols. So that when praising this man also, who had thus spoken, He praises him in this mind.

Then since He had answered, He asks also: in turn, “What think ye of Christ, whose Son is He? They say unto Him, The Son of David.”13

See after how many miracles, after how many signs, after how many question, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.

Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.

For since He was now about to go on to His passion, He sees forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.

For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, “the Son of David;”14 but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.

And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, “Till I make Thine enemies Thy footstool;”15 that at least in this way He might gain them over.

And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, “How then doth David in spirit call Him Lord?” See how submissively He introduces the sentence and judgment concerning Himself. First. He had said, “What think ye? Whose Son is He?” so by a question to bring them to an answer. Then since they said, “the Son of David,” He said not, “And yet David saith these things,” but again in this order of a question, “How then doth David in spirit call Him Lord?” in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, “Let us speak freely of the Patriarch David, that he is both dead and buried.”16

And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, “How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;”17 and again, “If David then call Him Lord, how is He then his Son,”18 not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this,19 but to correct their secret thoughts. So that when He saith, “Howls He his Son?” He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, “If David then call Him Lord, how is He his Son?”

But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that “He is his Lord.” Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.

Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.

But mark thou also, I pray thee, how seasonable it is. For when He had said, “There is one Lord,” then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, “Until I make Thine enemies Thy footstool,” and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.

For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, “no one,” it is said, “durst from that day forth ask Him any more questions.”20

And this was no little advantage to the multitude.21 Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots.

For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.

But to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable.

But that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion hath many links? and goes on beyond our life. For such a one, it is said, is dead, and that he may be held in admiration, hath charged that such and such things be done; and therefore such a one is poor, such a one rich.

For the grievous thing is this, that even of opposite things is it made up.

Against whom then shall we stand, and let ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving?

To me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her indeed, but for disgrace and mischief, prostituting her and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonorable, not such as the father.

Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father’s chamber. And whereas her Father requires not to appear so much as to the left hand,22 she displays her to the slaves, and to the vulgar, that have not even known her.

Seest thou a harlot, and pander, casting her into the love of foolish men, that according as they require, so she may order herself? Dost thou desire to see how it renders such a soul not a harlot only, but insane also?

Mark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing through streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as thou pursuest them, so much do they turn away from thee; but God, if thou seek the glory that cometh from Him, so much the more both draws thee unto Himself, and commends thee, and great is the reward He renders unto thee.

But if thou art minded in another way also to discern the mischief thereof, when thou givest for display and ostentation, consider how great the sorrow that then comes upon thee, and how continual the desponding, while Christ’s voice is heard in thine ears, saying,23 “Thou hast lost all thy reward.” For in every matter indeed vainglory is a bad thing. yet most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one’s own good actions is to upbraid, what dost thou think it is to publish them even to many others.

How then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, who hath made known the thing. who best of all knows it, and practises it without limit. What then? If thou art learning to be a wrestler, to whom dost thou look? or to whom dost thou display thy doings in the wrestling school, to the seller of herbs, and of fish, or to the trainer? And ye they are many, and he is one. What then, if while the admires thee, others deride thee. wilt thou not with him deride them?

What, if thou art learning to box, wilt thou not look in like manner to him who knows how to teach this? And if thou art practising oratory, wilt thou not accept the praise of the teacher of rhetoric, and despise the rest.

How then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. Thou art become like to God in giving alms; be thou then like Him in not making a display. For even He said, when healing, that they should tell no man.

But dost thou desire to be called merciful amongst men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom thou callest to be witnesses. become robbers of thy treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above.

O new calamity! this strange passion. Where moth corrupteth not, nor thief breaketh through, vainglory scattereth. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth.

But dost thou desire glory? Doth not then that suffice thee which is given by the receiver himself, that from our gracious God, but dost thou set thine heart on that from men also? Take heed, lest thou undergo the contrary, lest some condemn thee as not showing mercy, but making a display, and seeking honor, as making a show of the calamities of others.

For indeed the showing of mercy is a mystery. Shut therefore the doors, that none may see what it is not pious to display. For our mysteries too are above all things, a showing of God’s mercy and loving-kindness. According to His great mercy, He had mercy on us being disobedient.

And the first prayer too is full of mercy, when we entreat for the energumens; and the second again, for others under penance seeking for much mercy; and the third also for ourselves, and this puts forward the innocent children of the people entreating God for mercy. For since we condemn ourselves for sins, for them that have sinned much and deserve to be blamed we ourselves cry; but for ourselves the children; for the imitators of whose simplicity the kingdom of heaven is reserved. For this image shows this, that they who are like those children, lowly and simple, these above all men are able to deliver the guilty by their prayers.

But the mystery itself, of how much mercy, of how much love to man it is full, the initiated know.

Do thou then, when according to thy power thou art showing mercy to a man, shut the doors, let the object of thy mercy see it only; but if it be possible, not even he. But if thou set them open, thou art profanely exposing thy mystery.

Consider that the very person, whose praise thou seekest, even himself will condemn thee; and if he be a friend, will accuse thee to himself; but if an enemy, he will deride thee unto others also. And thou wilt undergo the opposite of what thou desirest. For thou indeed desirest that he should call thee the merciful man; but he will not call thee this, but the vainglorious, the man-pleaser, and other names far more grievous than these.

But if thou shouldest hide it, he will call thee all that is opposite to this; the merciful, the kind. For God suffers it not to be hidden; but if thou conceal it, the other will make it known, and greater will be the admiration, and more abundant the gain. So that even for this very object of being glorified, to make a display is against us; for with respect to the thing unto which we most hasten and press, as to this most especially is this thing against us. For so far from obtaining the credit of being merciful, we obtain even the contrary, and besides this, great is the loss we undergo.

For every motive then let us abstain from this, and set our love on God’s praise alone. For thus shall we both attain to honor here, and enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

1 ejpagwnivzontai toi`" protevroi").
2 [R. V., following a different reading, “great and first.”]
3 [The text varies from the received slightly, as well as from the reading accepted in the R. V.—R.]
4 .
5 Jn 3,20.
6 Ps 53,1.
7 1Tm 6,10.
8 Jn 14,15. [The paraphrase given above confirms the rendering of the R..V, “If ye love me, ye will keep my commandments.”—R.]
9 Jn 21,16-17.
10 Mt 22,40.
11 1Co 13,4.
12 Mc 12,34.
13 Mt 22,42. [R. V., “the Christ.”]
14 It may be in this view that it is said of St. Paul, immediately on his conversion, that “he preached Christ in the synagogues, that He is the Son of God”. Ac 9,20.
15 Mt 22,43. [The form is that of the received text. R. V., following strongly preponderant authority, “underneath thy feet.”—R.]
16 Ac 2,29.
17 Mt 22,44.
18 Mt 22,45.
19 For being unwilling to admit what belonged to His Humanity; Mt 16,22-23.
20 Mt 22,46.
21 See the parallel place, Mc xii. 37, where it is added, “The common people heard Him gladly.” [R. V., margin, “or, the great multitude,” etc.]
22 plektavna").
23 Mt 6,3.