The Word of God is the Law of Freedom

Roman Rite

XV Sunday of Ordinary Time - Year A - July 12, 2026

Is 55: 10-11; Ps 65; Rm 8.18-23; Mt 13.1-23

Ambrosian Rite

Ex 33.18-34.10; Ps 76 (77); 1 Cor 3, 5-11; Lk 6, 20-31

VI Sunday after Pentecost

 

1) Listeners of the Word.

 In this Sunday’s Gospel, Jesus tells the parable of the sower, who continues to sow in the hearts of men because he has trust in us. He knows that sooner or later men will open their eyes, ears and heart to the listening and will begin a life in perennial sharing with Him, the Word that tells effective words of eternal life.

However, it should be noted that the effectiveness of this word is so only when man listens to him, understands it and acts accordingly. In order to have our whole being open to the listening of the word of Jesus and to become docile and available listeners of the saving Word, let us pray: "Make me, Lord, listen carefully, remember constantly and put into practice your teaching with force and courage despising the riches and bypassing all the concerns of the worldly life ... Make me fortify myself everywhere and meditate on your words by putting deep roots and purifying me from all worldly attacks "(St. John Chrysostom, Commentary on the Second Gospel of Saint Matthew 44: 3-4). 

If, as listeners of the Word today we go to Christ, we will hear him speak to us from a boat.  Today, in the Gospel, the Lord speaks to us from a boat. His chair is a Wood that navigates the waters, image of the Cross from which, since the day of his passion, he is the master of all nations and attracts every person to him.

If we are going to navigate the sea of ​​life attached to the wood of the Cross, today's Gospel will resound in us with great effectiveness, and the Cross will make us understand the deepest sense of what Christ says to us sinners, saved from the waters of evil.

If we are true listeners of the Word, we must not listen in naive ways like those who expect from Christ something that resolves contingent problems, or reorders life according to the little human desires and not according to the heart that desires infinity. Those who are not mature welcome with joy the Word but, in the haste of settling their life, do not realize that it is crucified and crucifies in Christ those who welcome it. The words of the Redeemer are words of life because, through the Cross, they purify from every dead work and unite to the Lord Jesus, the crucified Christ, Word of Love and Truth. This Word needs a place (our heart), it needs to go down and to die there, like a seed, to root, to grow and to sprout, and to resist the storms and the weather like a house built on a Rock.

            In the house built on the rock, the Word is not stifled by worries, and can grow because it has space and air. In it, the heart is not dissipated in the things of the world and becomes great, magnanimous and hospitable. Mature and sincere listening prevents the adultery of the heart that it just what made the history of the people of Israel so difficult because it prevented the Word of the Alliance to be fulfilled. The flesh and the corruption of this world has made impossible the fulfillment of the Law.

The Word of the Cross is foolishness and scandal for the clever and the wise of this world. They do not understand it, they hear but it is as if they do not listen. The criteria are others, their own justice, and their own works. They are the scribes and the Pharisees who "cannot" listen to the Word of Jesus, taken as they are by themselves, their prejudices, and by the presumption of having understood well how to live and to have identified the right attitudes to live well. They think that it is a matter of common sense and good heart. Instead it is a matter of heart and sense of life, understood as the direction and meaning of life according to Christ's mind and heart

This is the reality and the truth. If we are not converted, we are all the lands of which today’s Gospel talks about. These lands make the relationship between the Word and our life difficult if not impossible. However, today's Gospel is really a Happy News. The Lord tells us that we are blessed, because we see and hear what the prophets have not seen or heard. We are blessed because the mystery of the Kingdom of God, merciful and provocative Love, has been revealed.

 

2) Virginity and the concept of the Word.

The word that Christ sows in us often clashes with the aridity of our heart and, even when it is accepted, it is likely to remain sterile. Consequently, we must ask God the grace that liberates the ground of our heart, frees it from laziness, from uncertainties and from all the fears that can curb it. In this way, the Word of the Lord will be put into practice in an authentic and joyful way.

The heart of each of us is the field of faith, and the Redeemer asks to enter with his Word and his presence in our daily life.

The thing to do and the real danger in life, are not realizing reality. Coming into it with humility makes us recognize that we are street, rocks and thorns. Our flesh- without help- is incapable to have a life that lasts. For this reason, God sent His only Son, with a flesh similar to ours, to make us a fertile land capable of accepting the Word of Salvation, and to germinate it in the world.

The Cross plowed the Lord's flesh, and nails, thorns, spear and vinegar have perfectly dissipated the "earth" of Christ. For this, our redeemed life is in our everyday Cross. 

 The physical or spiritual wounds we face every day, if placed on the Cross, become the doors through which the Word of God can enter us. When we share the crucified love of Jesus, his Word descends into us, penetrates to the depth, puts roots and gives abundant fruits in each in every situation. The Crucified Word gives the fruits of the Cross: love and mercy, and the glorious sorrows of the Lord, blood and water, give eternal life.

One example of this crucified love is given by the consecrated virgins, whose dedication becomes fruitful from listening. These women testify to us how wise it is to live a life devoted to seeking God in the listening, and fruitful in the announcement of his Word. "Faciem tuam, Domine, requiram: your face, Lord, I seek (Sal 26: 8) ... Consecrated life, called to make the characteristic traits of the virginal, poor and obedient Jesus visible,¹ flourishes in the ambience of this search for the face of the Lord and the ways that lead to him (cf. Jn 14:4-6)... . The consecrated person, therefore, gives witness to the task, at once joyful and laborious, of the diligent search for the divine will, “(cf. Congress for the Institutes of Consecrated Life and the Societies of Apostolic Life, Instruction: The service of authority and obedience. Faciem tum, Domine, requiaram, May 11, 2008, no.1).

 

Being listeners of the Word of God, they acquire wisdom, because every wisdom of life is born from the Word of the Lord. The papal teaching invites them to be enquirers of the Word, through the frequent reading of the Bible, the lectio divina, since consecrated life “is born from hearing the word of God and embracing the Gospel as its rule of life”. A life devoted to following Christ in his chastity, poverty and obedience thus becomes “a living ‘exegesis’ of God’s word”. The Holy Spirit, in whom the Bible was written, is the same Spirit who illumines “the word of God with new light for the founders and foundresses. Every charism and every rule springs from it and seeks to be an expression of it”, [277] thus opening up new pathways of Christian living marked by the radicalism of the Gospel ". Post-synodal apostolic exhortation Verbum Domini, 83),

 

    Patristic Reading

 Saint Augustin of Hippo

                                                    Sermon XXIII On the words of the gospel, Mt 13, 19 etc.

 Where the Lord Jesus explaineth the parables of the sower. 1). Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, “some fell by the way side,”1 which the birds picked up; “some in stony places,” which dried up from the heat; “some among thorns, which were choked,” and could not bring forth fruit; and “other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold.” But to-day the Lord hath again spoken another parable of the sower, “who sowed good seed in his field. While men slept the enemy came, and sowed tares upon it.”2 As long as it was only in the blade, it did not appear; but when the fruit of the good seed began to appear, “then appeared the tares also.” The servants of the householder were offended, when they saw a quantity of tares among the good wheat, and wished to root them out, but they were notsuffered to do so; but it was said to them, “Letboth grow together until the harvest.”3 Now the Lord Jesus Christ explained this parable also; and said that He was the sower of the good seed, and He showed how that the enemy who sowed the tares was the devil; the time of harvest, the end of the world; His field the whole world. And what saith He? “In the time of harvest I will say to the reapers, Gather ye together first the tares, to burn them, but gather the wheat into My barn.” Why are ye so hasty, He says, ye servants full of zeal? Ye see tares among the wheat, ye see evil Christians among the good; and ye wish to root up the evil ones; be quiet, it is not the time of harvest. That time will come, may it only find you wheat! Why do ye vex yourselves? Why bear impatiently the mixture of the evil with the good? In the field they may be with you, but they will not be so in the barn. 2. Now ye know that those three places mentioned yesterday where the seed did not grow, “the way side,” “the stony ground,” and “the thorny places,” are the same as these “tares.” They received only a different name under a different similitude. For when similitudes are used, or the literal meaning of a term is not expressed, not the truth but a similitude of the truth is conveyed by them. I see that but few have understood my meaning; yet it is for the benefit of all that I speak. In things visible, a way side is a way side, stony ground is stony ground, thorny places are thorny places; they are simply what they are, because the names are used in their literal sense. But in parables and similitudes one thing may be called by many names; therefore there is nothing inconsistent in my telling you that that “way side,” that “stony ground,” those “thorny places,” are bad Christians, and that they too are the “tares.” Is not Christ called “the Lamb”? Is not Christ “the Lion” too? Among wild beasts, and cattle, a lamb is simply a lamb, and a lion, a lion: but Christ is both. The first are respectively what they are in propriety of expression;the Latter both together in a figurative sense.4 Nay much more; besides this it may happen that under a figure, things very different from one another may be called by one and the same name. For what is so different as Christ and the devil? yet both Christ and the devil are called “a lion.” Christ is called “a lion:” “The Lion hath prevailed of the tribe of Judah;”5 and the devil is called a lion: “Know ye not that your adversary the Devil walketh about as a roaring lion, seeking whom he may devour?”6 Both the one and the other then is a lion; the one a lion by reason of His strength; the other for his savageness; the one a lion for His “prevailing;” the other for his injuring. The devil again is a serpent, “that old serpent;”7 are we commanded then to imitate the devil, when our Shepherd told us, “Be ye wise as serpents, and simple as doves”?8 3. Accordingly I yesterday addressed “the way side,” I addressed the “stony ground,” I addressed the “thorny places;” and I said, Be ye changed whilst ye may: turn up with the plough the hard ground, cast the stones out of the field, pluck up the thorns out of it. Be loth to retain that hard heart, from which the word of God may quickly pass away and be lost. Be loth to have that lightness of soil, where the root of charity can take no deep hold. Be loth to choke the good seed which is sown in you by my labours, with the lusts and the cares of this world. For it is the Lord who sows; and we are only His labourers. But be ye the “good ground.” I said yesterday, and I say again today to all, Let one bring forth “a hundred, another sixty, another thirty fold.” In one the fruit is more, in another less; but all will have a place in the barn. Yesterday I said all this, to-day I am addressing the tares; but the sheep themselves are the tares. O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. “Say not, I have sinned, and what hath befallen me?”9 God hath not lost His power; but He is requiring repentance from thee. I say this to the evil, who yet are Christians; I say this to the tares. For they are in the field; and it may so be, that they who to-day are tares, may to-morrow be wheat. And so I will address the wheat also. 4. O ye Christians, whose lives are good, ye sigh and groan as being few among many, few among very many. The winter will pass away, the summer will come; lo! the harvest will soon be here. The angels will come who can make the separation, and who cannot make mistakes. We in this time present are like those servants of whom it was said, “Wilt Thou that we go and gather them up?”10 for we were wishing, if itmight be so, that no evil ones should remain among the good. But it has been told us, “Let both grow together until the harvest.”11 Why? For ye are such as may be deceived. Hear finally; “Lest while ye gather up the tares, ye root up also the wheat with them.”12 What good are ye doing? Will ye by your eagerness make a waste of My harvest? The reapers will come, and who the reapers are He hath explained, “And the reapers are the angels.”13 We are but men, the reapers are the angels. We too indeed, if we finish our course, shall be equal to the angels of God; but now when we chafe against the wicked, we are as yet but men. And we ought now to give ear to the words, “Wherefore let him that thinketh he standeth, take heed lest he fall.”14 For do ye think, my Brethren, that these tares we read of do not get up into this15 seat?16 Think ye that they are all below, and none above up here? God grant we may not be so. “But with me it is a very small thing that I should be judged of you.”17 I tell you of a truth, my Beloved, even in these high seats there is both wheat, and tares, and among the laity there is wheat, and tares. Let the good tolerate the bad; let the bad change themselves, and imitate the good. Let us all, if it may be so, attain to God; let us all through His mercy escape the evil of this world. Let us seek after good days, for we are now in evil days; but in the evil days let us not blaspheme, that so we may be able to arrive at the good days. 

1 (Mt 13,3-8.

 2 (Mt 13,24-25. 

3 (Mt 13,30

 4 Per similitudinem. 

5 (Ap 5,5 

6 (1P 5,8 

7 (Ap 12,9 

8 (Mt 10,16).

 9 (Si 5,4

10 (Mt 13,28 

11 (Mt 13,30 

12 (Mt 13,29 

13 (Mt 13,39

 14 (1Co 10,12

15 Apsidas. 

16 Apsis the higher semicircular or arched part of the chancel, where the bishop had his throne with the presbyters. See Bing). Antiq. B. 8,c. 6,§§ 9, 10. 17 (1Co 4,3

 

 

La Parole de Dieu est Loi de Liberté

XVème dimanche du temps ordinaire  - année A – 12 juillet 2026

 

 Is 55,10-11 ; Ps 64 ; Rm 8,18-23 ; Mt 13, 1-23

1) A l’écoute de la Parole      

            Dans l’Evangile de ce dimanche, Jésus dit la parabole du semeur qui continue à semer dans le cœur des hommes parce qu’il a confiance en nous. Il sait que tôt ou tard l’homme ouvrira ses oreilles, ses yeux et son cœur à l’écoute et commencera une vie de partage constant avec le Christ, la Parole qui dit des paroles efficaces de vie éternelle.

            Il faut tenir compte de cette parole qui est efficace lorsque l’homme l’écoute, la comprend et agit en conséquence. Donc, pour que tout notre être soit ouvert à l’écoute de la parole de Jésus et qu’il devienne un écoutant docile et disponibles de la Parole qui sauve, faisons la prière suivante : « Fais, O Seigneur que j’écoute avec attention et que je me souvienne constamment de ton enseignement, que je le mette en pratique avec force et courage, en méprisant les richesses et en éloignant toutes les inquiétudes de la vie mondaine…. Fais que je me fortifie en tout, et que je médite tes paroles en m’enracinant profondément et en me purifiant de toutes les attaques mondaines. (St Jean Chrysostome, commentaire à l’Évangile selon Saint Mathieu, 44, 3-4).

            Si, en tant qu’« écouteurs » de la Parole, nous allons aujourd’hui chez le Christ, alors nous l’écouterons nous parler à partir d’une barque. Dans l’Evangile d’aujourd’hui, le Seigneur nous parle d’une barque. Sa cathèdre est un Bois qui navigue sur les eaux, image de la croix, à partir de laquelle Il est le maître de toutes les nations à du jour de sa passion, et attire chaque personne à Lui.

            Si nous naviguerons sur la mer de la vie attachés au bois de la Croix, l’Evangile d’ aujourd’hui résonnera en nous avec une grande efficacité, et la croix nous fera saisir le sens plus profond de ce que le Christ nous dit, à nous les pêcheurs sauvés des eaux du mal.
Si nous sommes de vrais « écouteurs » de la Parole, nous devons écouter de façon « pas naïve »,  comme celui qui attend du Christ la résolution de ses problèmes contingents, ou qui réorganise sa vie selon les petits désirs humains et non selon le cœur qui désire l’ infini.
Celui qui n’est pas mature accueille avec joie la Parole mais, à cause de sa hâte pour faire de l’ordre dans sa vie quotidienne, il ne s’aperçoit pas que sa vie est crucifiée et qu’elle le met en croix dans le Christ qui l’accueille. Les paroles du Rédempteur sont des paroles de vie parce que, à travers la croix, elles nous purifient de chaque œuvre morte et nous unissent au christ crucifié, Parole d’amour et de vérité. Cette Parole a besoin d’un lieu (notre cœur), a besoin de descendre au fond et d’y mourir comme une semence, pour pouvoir s’enraciner, germer, croître, et résister aux tempêtes et aux intempéries, comme une maison construite sur le roc.

            Dans la maison construite sur le roc, la Parole n’est pas étouffée pas les préoccupations et peut croître parce qu’ elle a de l’ espace et de l’ air. En elle, le cœur n’est pas dissipé dans les choses du monde, il s’élargit, il est magnanime et accueillant. L’écoute mature et sincère, empêche l’adultère du cœur. C’est l’adultère du cœur est celui qui a rendu difficile l’histoire du peuple d’Israël, et qui a empêché à la Parole de l’alliance de s’accomplir. La chair, la corruption de ce monde, a rendu impossible l’accomplissement de la Loi.

            La Parole de la croix est folie et scandale pour les intelligents et les savants de ce monde. Ils ne la comprennent pas. Ils écoutent mais c’est comme s’ils ne l’écoutaient pas. Leurs critères sont différents ainsi que, leur propre justice, leurs propres œuvres. Les scribes et les pharisiens ne peuvent « écouter » la Parole de Jésus parce qu’ils sont enfermés en eux-mêmes, par leurs propres préjudices, et par leur présomption d’avoir bien compris comment l’on vit, et d’avoir identifié les comportements justes pour bien vivre.

            Ils pensent que c’est un problème de bon sens et de bon cœur. Non, au contraire, c’est plutôt une question de cœur bon, et de sens de la vie, entendue comme direction et signification de la vie selon l’esprit et le cœur du Christ.

            Ceci est la réalité, la vérité. Si nous ne sommes pas convertis, nous sommes tous ces terrains dont parle l’Evangile d’aujourd’hui. Ces terrains rendent difficiles, sinon impossible, le rapport entre la Parole et notre vie. Mais l’Evangile d’aujourd’hui est vraiment une Bonne et Joyeuse Nouvelle. Le Seigneur nous dit que nous sommes heureux parce que nous voyons et nous écoutons ce que les prophètes n’ont ni vu ni entendu. Nous sommes heureux parce que le mystère du Règne de Dieu, Amour miséricordieux et prévoyant nous a été révélé.

            2) La virginité et la conception de la Parole (comme « concevoir » un enfant)
            La Parole que le Christ sème en nous se heurte souvent à l’aridité de notre cœur et elle risque de rester stérile même lorsqu’elle est écoutée. En conséquence, nous devons demander à Dieu la grâce de libérer le terrain de notre cœur, de le libérer de la paresse, des incertitudes et de toutes les peurs qui peuvent le freiner. De cette façon, la Parole du Seigneur sera mise en pratique de façon authentique et joyeuse.

            Le cœur de chacun de nous est le champ de la foi. C’est dans notre vie quotidienne que le Rédempteur demande d’entrer avec sa Parole, avec sa Présence.

            La chose à reconnaître avec humilité est que nous sommes chemin, cailloux et épines. –  le vrai danger dans la vie est de ne pas se rendre compte de cette réalité. Notre chair est incapable – à elle seule- d’avoir la vie qui dure. Pour cela, Dieu a envoyé son Fils unique avec une chair semblable à la nôtre pour qu’Il fasse de nous la terre fertile capable d’accueillir la Parole de salut et de la faire germer dans le monde.

            La Croix a labouré la chair du Seigneur, les clous et les épines, la lance et le vinaigre ont complété le travail dans la « terre » du Christ.

            C’est pour cela, que notre vie est sauvée dans notre croix de tous les jours.
Les blessures physiques ou spirituelles que nous subissons chaque jour, si elles sont
mises sur la Croix, deviennent les portes à travers lesquelles la Parole de Dieu peut entrer en nous. Lorsque nous partageons l’amour crucifié de Jésus, sa Parole descend sur nous, pénètre jusqu’au fond, s’enracine et donne des fruits abondants dans chaque situation. La Parole crucifiée donne les fruits de la croix : l’amour et la miséricorde, les plaies glorieuses du Seigneur, le sang et l’eau, la vie sur la terre et la vie éternelle.

            Un exemple de cet amour crucifié nous est donné par les vierges consacrées dont le don d’elles-mêmes devient fécond à partir de l’écoute. Ces femmes nous témoignent combien il est sage de vivre une vie dédiée à la recherche de Dieu à partir de l’écoute qui commence à être féconde dans l’annonce de sa Parole : « Faciem tuam, Domine, requiram » : je cherche Ton visage, Seigneur, (Ps 26, 8).

            La vie consacrée est dans le monde et dans l’Eglise un signe visible de cette recherche du visage du Seigneur et des chemins qui mènent à Lui (cf. Jn 14.8). La personne consacrée témoigne donc de l’engagement, joyeux et en même temps, laborieux en même temps, de la recherche assidue et savante de la volonté divine « (cf. Congrégation pour les Instituts de vie consacrée et de la société de vie apostolique : Instruction Le service de l’autorité et l’obéissance, Faciem Domine, requiram, 11 mai 2008 n° 1)

            En étant auditrices assidues de la Parole, elles acquièrent la sagesse, parce que chaque sagesse de vie nait de la Parole du Seigneur. Le magistère pontifical les invite à être scrutatrices de la Parole, à travers la lecture fréquente de la Bible, la Lectio Divina parce la vie consacrée « nait de l’écoute de la Parole de Dieu et qu’elle accueille l’Evangile comme sa norme de vie. Vivre à la suite du Christ, chaste, pauvre et obéissant est une « exégèse » vivante de la Parole de Dieu. L’Esprit Saint qui a inspiré la Bible est le même que celui qui illumine les consacrées d’une lumière nouvelle ». (Exhortation Apostolique post synodale Verbum Domini,83). Grâce à l’Esprit Saint les vierges consacrées vivent une dimension prophétique qui leur permet de concevoir la Parole et de l’annoncer.
 
Lecture Patristique
Saint Grégoire le Grand (+ 604)
Homélies sur l’Évangile, 1, 15, 1-24,
PL 76, 1131-1133

Le texte de saint Grégoire, que l’homéliaire propose comme commentaire de l’évangile de Matthieu, explique en fait la parabole telle qu’elle est rapportée dans l’évangile de Luc (Lc 8,4-15).
L’évangile que vous venez d’entendre n’appelle pas d’explication, mais une recommandation. En effet, la Vérité elle-même en a fourni une explication que la faiblesse humaine ne se hasarde pas à discuter. Cependant, en rapport avec l’explication qu’en donne le Seigneur, vous devez examiner avec attention le point suivant: si je vous avais dit que la semence représente la parole, le champ le monde, les oiseaux les démons, et les épines les richesses, vous auriez peut-être, dans le secret de votre cœur, hésité à me croire. Aussi bien le Seigneur a-t-il daigné expliquer lui-même ce qu’il venait de dire, pour que vous soyez capables de rechercher également la signification des paroles qu’il n’a pas voulu expliquer lui-même.

Qui donc m’aurait cru si j’avais avancé que les épines figurent les richesses, d’autant plus que les premières sont acérées et les secondes agréables. Les richesses sont pourtant bien des épines, puisque les soucis qu’elles entraînent avec elles déchirent l’âme de leurs pointes et, après l’avoir poussée au péché, la laissent couverte de sang, comme par une blessure. D’après un autre évangéliste qui rapporte la même parabole, le Seigneur ne les appelle pas richesses mais, avec raison, richesses trompeuses (cf. Mt 13,22). Elles le sont, en effet, puisqu’elles ne peuvent demeurer longtemps en notre possession et qu’elles ne font pas disparaître la pauvreté de notre âme.
Car les seules vraies richesses sont celles qui nous enrichissent de vertus. Aussi, frères bien-aimés, si vous désirez vous enrichir, aimez les vraies richesses. Si vous cherchez à parvenir au sommet de l’honneur véritable, avancez-vous vers le Royaume céleste. Si vous affectionnez la gloire que procure un rang élevé, hâtez-vous de vous enrôler dans la céleste cour des anges.
Après avoir écouté les paroles du Seigneur, retenez-les dans votre âme, car la parole de Dieu est la nourriture de l’âme. La parole que l’on écoute sans la conserver dans les profondeurs de la mémoire, ressemble à une nourriture avalée, puis rejetée par un estomac malade. Aussi bien, celui qui ne garde pas les aliments n’a absolument aucun espoir de vivre. Si donc, après avoir reçu la nourriture de la sainte exhortation, vous ne gardez pas en mémoire les paroles de vie, qui sont les aliments de la justice, craignez le péril de la mort éternelle.

 

            Veillez dès lors à ce que la parole que vous avez reçue résonne au fond de votre cœur et y demeure. Prenez garde que la semence ne tombe le long du chemin, de crainte que l’Esprit mauvais ne vienne enlever la parole de votre mémoire. Prenez garde que le sol pierreux ne reçoive la semence et ne produise une bonne action dépourvue des racines de la persévérance. Beaucoup, en effet, se réjouissent en entendant la parole, et se disposent à entreprendre de bonnes œuvres. Mais à peine les épreuves ont-elles commencé à les assaillir qu’ils renoncent à ce qu’ils avaient entrepris. Ainsi, le sol pierreux a manqué d’eau, si bien que le germe de la graine n’est pas parvenu à donner le fruit de la persévérance.

            Mais la bonne terre donne du fruit par la patience: entendons par là que nos bonnes œuvres ne peuvent avoir aucune valeur si en outre nous ne supportons pas patiemment les désagréments que nous cause notre prochain. D’ailleurs, plus nous avançons vers la perfection, plus nous avons à endurer de souffrances ici-bas. En effet, une fois que notre âme a abandonné l’amour du monde présent, l’hostilité de ce monde grandit. Voilà pourquoi nous en voyons beaucoup peiner sous un lourd fardeau, alors que leurs œuvres sont bonnes. Ils ont, il est vrai, déjà renoncé aux convoitises terrestres, et pourtant ils sont affligés de très cruelles épreuves. Mais, selon la parole du Seigneur, ils portent du fruit par leur constance (Lc 8,15), en supportant humblement ces épreuves, si bien qu’après avoir souffert, ils seront invités à entrer dans la paix du ciel.

La Parola di Dio è Legge di Libertà

Rito Romano

XV Domenica del Tempo Ordinario – Anno A – 12 luglio 2026

Is 55,10-11; Sal 64; Rm 8,18-23; Mt 13,1-23

 

 

Rito Ambrosiano

Es 33,18-34,10; Sal 76 (77); 1Cor 3,5-11; Lc 6,20-31

Domenica VI dopo Pentecoste

 

            1) Ascoltatori della Parola.

Nel Vangelo di questa domenica Gesù racconta la parabola del seminatore, che continua a seminare nel cuore degli uomini perché ha fiducia in noi. Lui sa che prima o poi l’uomo aprirà le orecchie e gli occhi e il suo cuore all’ascolto e inizierà una vita nella condivisione perenne con Lui, la Parola che ci dice parole efficaci di vita eterna.

Va però tenuto presente che l’efficacia di questa parola è tale quando l’uomo la ascolta, la comprende e agisce di conseguenza. Quindi per avere tutto il nostro essere aperto all’ascolto della parola di Gesù e diventare ascoltatori docili e disponibili della Parola che salva, facciamo nostra questa preghiera: “Fa’, o Signore, che ascolti con attenzione e ricordi costantemente il tuo insegnamento, che lo metta in pratica con forza e coraggio, disprezzando le ricchezze e allontanando tutte le inquietudini della vita mondana...Fa' che mi fortifichi da ogni parte e mediti le tue parole mettendo profonde radici e purificandomi da tutti gli attacchi mondani» (San Giovanni Crisostomo, Commento al Vangelo secondo San Matteo 44,3-4).

            Se, quali ascoltatori della Parola, oggi andremo da Cristo, lo ascolteremo parlarci da una barca. Nel Vangelo di oggi ilSignore ci parla da una barca. La sua cattedra è un Legno che solca le acque, immagine della Croce, dalla quale dal giorno della sua passione è maestro di tutte le nazioni et attira ogni persona a sé.

Se, navigheremo nel mare della vita attaccati al legno della Croce, il Vangelo di oggi risuonerà in noi  con grande efficacia e la Croce ci farà cogliere il senso più profondo di quanto Cristo dice a noi peccatori, salvati dalle acque del male.

Se siamo veri ascoltatori della Parola, dobbiamo ascoltare in modo non ingenuo come chi aspetta da Cristo qualcosa che risolva i problemi contingenti, che riordini la vita secondo i piccoli desideri umani e non secondo il cuore che desidera l’infinito. Chi non è maturo accoglie con gioia la Parola ma, per la fretta di sistemare la propria vita, non si accorge che essa è crocifissa e che crocifigge in Cristo chi la accoglie. Le parole del Redentore sono parole di vita perché, attraverso la Croce, purificano da ogni opera morta e uniscono al Signore Gesù, a Cristo e Cristo Crocifisso, Parola di amore e di verità. Questa Parola ha bisogno di un luogo (il nostro cuore), ha bisogno di scendere in fondo, e, lì, morire, come un seme, per mettere radice, per crescere e germogliare, e resistere dinnanzi alle bufere e alle intemperie, come una casa costruita sulla Roccia.

Nella casa costruita sulla roccia, la Parola non è soffocata dalle preoccupazioni, e può crescere perché ha spazio e aria. In essa il cuore non è dissipato nelle cose del mondo si fa grande, magnanimo e ospitale. L’ascolto maturo e sincero impedisce è l’adulterio del cuore, peccato che ha reso così difficile la storia del popolo di Israele, che ha impedito alla Parola dell’Alleanza di compiersi. La carne, la corruttibilità di questo mondo ha reso impossibile il compiersi della Legge.

La Parola della Croce è stoltezza e scandalo per gli intelligenti e i sapienti di questo mondo. Non la comprendono, ascoltano ma è come se non ascoltassero. I criteri sono altri: la propria giustizia, le proprie opere. Per questo gli scribi e i farisei “non possono” ascoltare la Parola di Gesù: sono presi da se stessi, dai propri pregiudizi, dalla presunzione d’aver capito bene come si vive, di aver individuato quali sono gli atteggiamenti giusti per vivere bene. Pensano che sia un problema di buon senso e di buon cuore. Invece è una questione di cuore e di senso della vita intesa come direzione e significato della vita secondo la mente e il cuore di Cristo.

Questa è la realtà. La verità. Se non siamo convertiti. siamo tutti questi terreni di cui parla il Vangelo di oggi. Questi terreni rendono difficile se non impossibile il rapporto fra la Parola e la nostra vita. Ma il Vangelo di oggi è davvero una Buona lieta Notizia. Il Signore ci dice che siamo beati, perché vediamo e ascoltiamo quello che i profeti non hanno visto e né udito. Siamo beati perché ci è stato svelato il mistero del Regno di Dio, Amore misericordioso e provvidente.

 

2) La verginità e la concezione della Parola.

La parola che Cristo semina in noi si scontra spesso con l’aridità del nostro cuore e, anche quando viene accolta, rischia di rimanere sterile. Di conseguenza, dobbiamo domandare a Dio la grazia, che libera il terreno del nostro cuore, lo libera dalla pigrizia, dalle incertezze e da tutti i timori che possono frenarlo. In questo modo la Parola del Signore sarà messa in pratica, in modo autentico e gioioso. 

Il cuore di ognuno di noi il campo della fede. Ed è nella nostra vita quotidiana che il Redentore chiede di entrare con la sua Parola, con la sua presenza.

La cosa da fare e vero pericolo nella vita è non rendersi conto della realtà, entrandovi con umiltà che ci fa riconoscere che siamo strada, sassi e spine. La nostra carne è incapace –da sola- di avere la vita che dura. Per questo, Dio ha mandato il Suo unico Figlio, con una carne simile alla nostra perché facesse di noi la terra fertile capace di accogliere la Parola di salvezza e di farla germogliare nel mondo. 

La Croce ha arato la carne del Signore, i chiodi e le spine, la lancia e l’aceto hanno dissodato perfettamente la “terra” di Cristo. Per questo, nella nostra Croce di ogni giorno vi è la nostra vita redenta. Le ferite fisiche o spirituali che subiamo ogni giorno, se messe sulla Croce, diventano le porte attraverso le quali la Parola di Dio può entrare in noi. Quando condividiamo l’amore crocifisso di Gesù la sua Parola scende in noi, penetra fino in fondo, vi mette radici e dà frutti abbondanti in ogni in ogni situazione. La Parola crocifissa da i frutti della Croce: l’amore e la misericordia, le piaghe gloriose del Signore, sangue e acqua, vita e vita eterna.

Une esempio di questo amore crocifisso ci è dato dalle vergini consacrate, la cui dedizione diventa feconda a partire dall’ascolto. Queste donne ci testimoniano quanto sia saggio vivere una vita dedicata alla ricerca di Dio: “Faciem tuam, Domine, requiram: il tuo volto, Signore, io cerco (Sal 26,8) … La vita consacrata è nel mondo e nella Chiesa segno visibile di questa ricerca del volto del Signore e delle vie che conducono a Lui (cfr Gv 14,8) … La persona consacrata testimonia dunque l’impegno, gioioso e insieme laborioso, della ricerca assidua e sapiente della volontà divina” (cfr. Cong. per gli Istituti di Vita Consacrata e le Società di Vita Apostolica, Istruz. Il servizio dell’autorità e l’obbedienza. Faciem tuam Domine requiram, 11 maggio 2008, n. 1).

Essendo ascoltatrici assidue della Parola, acquisiscono la sapienza, perché ogni sapienza di vita nasce dalla Parola del Signore. Il magistero pontificio le invita ad essere scrutatrici della Parola, attraverso la lettura frequente della Bibbia, la lectio divina, poiché la vita consacrata “nasce dall’ascolto della Parola di Dio ed accoglie il Vangelo come sua norma di vita. Vivere nella sequela di Cristo casto, povero ed obbediente è in tal modo una «esegesi» vivente della Parola di Dio. Lo Spirito Santo, in forza del quale è stata scritta la Bibbia, è il medesimo che illumina di luce nuova la Parola di Dio ai fondatori e alle fondatrici. Da essa è sgorgato ogni carisma e di essa ogni regola vuole essere espressione, dando origine ad itinerari di vita cristiana segnati dalla radicalità evangelica” (Esort. ap. postsinodale Verbum Domini, 83).

 

 

Lettura Patristica

Sant’Efrem, il Siro

Diatessaron, 11, 12-15.17 s.

 

 

       Il seminatore è unico ed ha sparso la sua semente in modo equo, senza fare eccezione di persone; ma ogni terreno, da se stesso, ha mostrato il suo amore con i propri frutti. Il Signore manifesta così con la sua parola che il Vangelo non giustifica per forza, senza il consenso della libertà; le orecchie sterili che egli non ha privato della semente delle sue sante parole ne sono la prova.

       "La semente cadde sul bordo della strada" (Mt 13,19), ecco una cosa che è l’immagine stessa dell’anima ingrata, di colui che non ha fatto fruttificare il proprio talento ed ha disprezzato il proprio benefattore (Mt 25,24-30). La terra che aveva tardato ad accogliere il suo seme, è divenuta luogo di passaggio per tutti i malintenzionati; così non vi fu più posto in essa per il padrone, perché vi potesse entrare da lavoratore, ne potesse rompere la durezza e spargervi il suo seme. Nostro Signore ha descritto il maligno sotto i tratti degli uccelli, poiché il maligno ha portato via il seme (Mt 13,19). Egli ha voluto indicare così che il maligno non prende per forza la dottrina che è stata distribuita nel cuore. Nell’immagine che egli ha proposto, ecco che in effetti la voce del Vangelo si pone alla porta dell’orecchio, come il grano alla superficie di una terra che non ha nascosto nel suo seno ciò che è caduto su di essa; infatti non è stato permesso agli uccelli di penetrare nella terra alla ricerca di quel seme che la terra aveva nascosto sotto le sue ali.

       "E quella parte che era caduta sui sassi" (Mt 13,20); Dio che è buono manifesta così la sua misericordia; quantunque la durezza della terra non fosse stata rotta dal lavoro, nondimeno egli non l’ha privata del suo seme. Questa terra rappresenta coloro che si estraniano dalla dottrina di Nostro Signore, come quei tali che hanno detto: "Quella parola è dura; chi può intenderla?" (Jn 6,60). E come Giuda; infatti egli ha ascoltato la parola del Maestro ed ha messo i fiori per l’azione dei suoi miracoli, ma al momento della tentazione, è divenuto sterile.

       Il terreno spinoso (Mt 13,22), nonostante il grano ricevuto, ha ceduto la propria forza ai rovi e agli spini. Buttando audacemente il suo seme su una terra ribelle al lavoro altrui, il padrone ha manifestato la sua carità. Nonostante il predominio dei rovi, egli ha sparso a profusione il suo seme sulla terra, perché essa non potesse avere scusanti...

       La terra buona e ubertosa (Lc 8,8) è immagine delle anime che agiscono secondo verità, alla maniera di coloro che sono stati chiamati ed hanno abbandonato tutto per seguire Cristo. . .

       Nonostante una volontà unanimemente buona che ha ricevuto con gioia il seme dei beni, la terra buona e ubertosa produce in modi diversi, dove «il trenta», dove «il sessanta», dove «il cento»; tutte le parti della terra fanno crescere secondo il proprio potere e nella gioia, alla stregua di coloro che avevano ricevuto "cinque talenti" e ne hanno guadagnati "dieci, ciascuno secondo la sua capacità" (Mt 25,14-30). Colui che rende «il cento» sembra possedere la perfezione dell’elezione; egli ha ricevuto il sigillo di una morte offerta in testimonianza per Dio. Quelli che rendono «il sessanta», sono coloro che sono stati chiamati e che hanno abbandonato il proprio corpo a dolorosi tormenti per il loro Dio, ma non sono arrivati al punto di morire per il loro Signore; tuttavia restano buoni fino alla fine. «Il trenta», è la misura quotidiana della buona terra; sono coloro che sono stati eletti alla vocazione di discepoli e sui quali non si sono levati i tempi della persecuzione; sono tuttavia coronati dalle loro opere buone, proprio come una terra è coronata dal suo frutto, ma non sono stati chiamati al martirio e alla testimonianza della loro fede.

 

 

 

 

 

 

 

 

The little ones are the beloved of Christ.

Roman Rite 

XIV Sunday of Ordinary Time - Year A - July 5, 2026

Zec 9: 9-10; Ps 145; Rm 8, 9-11-13; Mt 11: 25-30

Ambrosian Rite

Gen 11: 31.32b-12.5b; Ps 105; Eb 11.1-2.8-16b; Lk 9.57-62

 Fifth Sunday after Pentecost

 

1) The importance of being a little one.

Today's Gospel begins with these words of Jesus: "I praise thee, O Father, Lord of heaven and earth, for thou hast hid these things unto the wise and the learned, and hast revealed them unto the little ones" (Mt 11:25). Christ is happy not because he is heard by ignorant people. He is happy because he is heard by humble people. The Word made flesh does not condemn science and wisdom, but man's pride and presumption. Indeed, the word "little ones" translates the Greek word "nepioi", which means "infants", that is, those who have no use of the word, as it is the case for newborn children. 

Why are the little ones the privileged recipients of the "things of the Father" and are able to understand them? Because in order to learn to speak, the little ones listen and do not replace the Word with the words that the great ones use to assert themselves and not to praise God.

Those who have a wisdom made of meaningless talks are like the rich and powerful of all times. They reject the novelty of the kingdom because they presume to know God, and their social and economic well-being makes them deceive themselves believing to be self-sufficient and not in need of a change of life, grace and forgiveness.

In full harmony with what Jesus tells us today is Mary who in the Magnificat proclaims: "My spirit exults in God because he has looked at the lowliness (= the little ones), he has scattered the proud in the imagination of their hearts, He has put down the mighty from their seat: and has exalted the humble and. He has filled the hungry with good things: and the rich he has sent empty away. "

How to become little and be like children? Being humble. That does not mean to despise or to nullify oneself, or to disappear, but to recognize what one is, that is "humus" (= earth). Recognizing that we are "earth", on the one hand means to be aware that "we are dust and to dust we will return" - as the Bible says (Gen 3:19). On the other hand, acknowledging this "humus" is the material to receive the breath of God, his Spirit that infuses life to us as it infused it to Adam. It is the suitable ground for receiving and fructify the seed of the Word of God. Even our own mistakes and our sins, if they are recognized (this is humility), allow us to become the fertile and welcoming ground to receive the gift of God and to make the decisive encounter of life, that is, the one with God’s mercy. This encounter with His "mercy", meaning with his "heart given to the wretched", with his preferential love for the little ones, the poor, and the sinners, allows the creative "hands" of God to shape the "clay" of our heart according to His heart.

 

2) Christ’s humility

Today’s Gospel also teaches us that it is from Jesus that we learn humility: "Learn from me that I am gentle and humble of heart."

Jesus is the first of the little ones: he comes as the son of poor people, he is born in a stable, he has no power and his revolution takes place on a cross, where he dies between two thieves. But a man is great not on the measure of his intelligence, but how great is his heart. “Learn from me, who am meek and humble of heart”. Let us learn from the heart of Jesus, let us learn from Him by learning about his heart, that is, his way of loving. We learn to live learning the heart of God.

Let us learn from Christ's way of loving: humble, without arrogance, and gentle, without violence. As refreshment of our existence, Christ’s humble and gentle love is the one of the humble Prince of peace, who spreads his peace together with a sense of serenity in the thirst of living. And our life takes heart next to his. Then the discipleship of the heart begins for everyone, children and elders, women and men, for us who feel intelligent, but who run the risk of remaining illiterate of the heart. Officials of the rules and people illiterate of the heart.

A saint who understood the humility of Christ is St. Francis. For the saint of Assisi Christ is humility. This Saint is completely astonished by the contemplation of the Christian mystery as the mystery of supreme humility: the humility of Christ in his birth, in his passion, and in the Eucharist.

St. Francis of Assisi teaches us that Jesus is humble because he lives -because he is a creature- in the total dependence of his human will on the divine Will: "I did not come to do my will, but the will of the One who sent me". One can therefore think of Jesus’ humility because, as a creature, He lives the eclipse of self in respect to the Father. But Saint Francis goes even further. Humility in Francis - and here is the great novelty, the wonderful discovery of Saint Francis - is the revelation of love.

God is love and love can only be humility. Christ reveals this humility of God by incarnating and dwelling among men as the one who serves. Christ’s humility reveals the love of a God who gives himself totally to man, for his redemption. The Son of God chooses for himself silence, the last place: the cross. He becomes "nothing" so that man can be everything. This happens again whenever Christ is present in the Mass under the species of bread and wine to become food and drink for us.

Christ is humble because he is love that empties himself to give himself, because love is a gift. The Son of God reveals himself to man and is made present by giving himself to the point of "getting lost" in each one of us, whom he loves humbly and infinitely. If we can know and understand the humility of Christ in his birth in Bethlehem, in his passion and in his death, we can understand, know and experience him especially in the Eucharist. In the Eucharist he is the humility of a God who, by loving us, becomes annihilated and gives himself to us to be our life now and for eternity.

 

3)  The consecrated Virgins and humility.

The Son of God/ humility is incarnated to be the bridegroom who gives himself totally to the bride. The divine design is realized in the covenant. God becomes man to give himself to all mankind, to every man and woman.

An eminent example of a response to Christ, humble bridegroom, is that of the consecrated virgins who give themselves to Him totally as brides, making their own the teaching of St. Clare of Assisi, who in a letter to St. Agnes of Prague wrote: "Happy be the one to whom it is given to enjoy this sacred marriage in order to adhere with the depths of the heart [to Christ]  the one whose beauty is always admired by all the blessed hosts of the heavens, whose affection is passionate, whose contemplation reinvigorates, whose benignity satisfies , whose suavity fills, whose memory shines. To his perfume the dead will come to life, and his glorious vision will bless all citizens of the heavenly Jerusalem. Since he is the splendor of glory, the candor of eternal light and the spotless mirror, look to this mirror every day, oh queen bride of Jesus Christ, and in it continually scan for his face so that you can adorn yourself all inside and out  ... In this mirror blissful poverty, holy humility and ineffable charity shine "(Fourth Letter: FF, 2901-2903).

The consecrated virgins are called to live the humility of and with Christ, accepting to be diminished and to let themselves be carried by Love. Through humble life, they are credible witnesses of Christ up to the total gift of self, becoming "hosts" who imitate the only pure, sober and well-accepted to God host who is Christ.

Regarding this bond between virginity and humility Saint Augustine wrote: " Whence the greatness of this service, unto the undertaking of which we have according to our strength exhorted, the more excellent and divine it is, the more does it warn our anxiety, to say something not only concerning most glorious chastity, but also concerning safest humility. When then such as make profession of perpetual chastity, comparing themselves with married persons, shall have discovered, that, according to the Scriptures, the others are below both in work and wages, both in vow and reward, let what is written straightway come into their mind, By how much you are great, by so much humble yourself in all things: and you shall find favor before God. The measure of humility for each has been given from the measure of his greatness itself: unto which pride is full of danger, which lays the greater wait against persons the greater they be. On this follows envying, as a daughter in her train; forsooth pride straightway gives birth to her, nor is she ever without such a daughter and companion. By which two evils, that is, pride and envying, is the devil (a devil). Therefore it is against pride, the mother of envying, that the whole Christian discipline chiefly wars. For this teaches humility, whereby both to gain and to keep charity; of which after that it had been said, Charity envies not; as though we were asking the reason, how it comes to pass that it envies not, he straightway added, is not puffed up; as though he should say, on this account it has not envying, in that neither has it pride. Therefore the Teacher of humility, Christ, first emptied Himself, taking the form of a servant, made in the likeness of men, and found in fashion as a man, He humbled Himself, made obedient even unto death, even the death of the Cross. But His teaching itself, how carefully it suggests humility, and how earnest and instant it is in commanding this, who can easily unfold, and bring together all witnesses for proof of this matter? This let him essay to do, or do, whosoever shall wish to write a separate treatise on humility; but of this present work the end proposed is different, and it has been undertaken on a matter so great, as that it has chiefly to guard against pride. "(Saint Virginity, 31)

 

11,27).»

 

                                                                 Patristic reading

                                                           Saint Augustin of Hippo

                                                         Sermon XVIII. [LXVIII. Ben.]

 

On the words of the gospel, Mt 11,25 “I thank thee, O Father, Lord of Heaven and Earth,” etc.

1). We have heard the Son of God saying, “I confess to Thee, O Father, Lord of heaven and

earth.” What doth he confess to Him? Wherein doth he praise Him? “Because Thou hast hid

these things from the wise and prudent and hast revealed them unto babes.”1 Who are the “wise

and prudent”? Who the“babes”? What hath He hid from the wise and prudent, and revealed unto

babes? By the “wise and prudent,” He signifieth those of whom St. Paul speaks; “Where is the

wise? Where is the scribe? where Wheree disputer of this world? Hath not God made foolish the

wisdom of this world?”2 Yet perhaps thou still askest who they are. They are they peradventure

who in their much disputation concerning God, have spoken falsely of Him; who, puffed up by

their own doctrines, could in no wise find out and know God, and who for the God whose

substance is incomprehensible and invisible, have thought the air and sky to be God, or the sun

to be God, or anything which holds high place3 among the creatures to be God. For observing

the grandeur and beauty and powers of the creatures, they rested in them, and found not the

Creator.

2. These men does the Book of wisdom reprove, where it is said, “For if they were able to know

so much as to aim at the world, how did they not sooner find out the Lord thereof?”4 They are

accused as wasting their time and their busy disputes in investigating and measuring as it were the

creature; they sought out the courses of the stars, the intervals of the planets, the movements5 of

the heavenly bodies, so as to arrive by certain6 calculations to that degree of knowledge as to

foretell the eclipses of the sun and moon; and that as they had foretold, so should the event be

according to the day and hour, and to the portion of the bodies which should be eclipsed. Great

industry, great activity of mind. But in these things they sought after the Creator, who was not far

off from them, and they found Him not. Whom if they could have found, they might have had

within them. With the best reason then, and very rightly were they accused, who could investigate

the numbers of the stars, and their varied movements, and know and foretell the eclipses of the

luminaries: rightly accused, I say, in that they found not Him by whom these had been created

and ordained, because they neglected to seek Him. But be not thou much disquieted, if thou art

ignorant of the courses of the stars, and the proportions7 of the celestial and terrestrial bodies.

Behold the fair beauty of the world and praise its Creator’s counsel. Behold what He has made,

and love Him who made it: be this thy greatest care. Love Him who made it; for He made thee

also after His own image, that thou mightest love Him.

3. If then it is strange that those things of which Christ said, “Thou hast hid these things from

the wise and prudent,” were hidden from such wise men as these, who, occupied wholly about

the creatures, chose to seek the Creator carelessly, and could not find Him; still more strange is it

that there should even be found some “wise and prudent” men who were able to know Him.

“For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of

men who hold the truth in unrighteousness.”8 Perhaps thou dost ask, what truth do they hold in

unrighteousness? “Because that which may be known of God is manifest among them.” How is

it manifest? He goes on to say, “For God hath manifested it to them.”9 Dost thou still enquire

how He manifested it to them to whom He gave not the law? How? “For the invisible things of

Him from the creation of the world are clearly seen, being understood by the things that are

made.”10 There were then some such, not as Moses the servant of God, not as many Prophets

who had an insight into and knowledge of these things, and were aided by the Spirit of God,

which they drew in by faith, and drank with the throat11 of godliness, and poured12 forth again

by the mouth of the interior man. Not such as these were they; but far unlike them, who by

means of this visible creation were able to attain to the understanding of the Creator, and to say

of these things which God hath made;13 Behold what things He hath made, He governeth and

containeth also. He who hath made them, Himself filleth what He hath made with His own

presence. Thus much they were enabled to say. For these Paul also made mention of in the Acts

of the Apostles, where, when he had said of God, “For in Him we live and move and have our

being”14 (forasmuch as he was speaking to the Athenians among whom those learned men had

existed); he subjoined immediately; “As certain also of your own have said.” Now it was no trivial

thing they said; “That in Him we live and move and have our being.”

4. In what then were they unlike the others? why were they blamed? why rightly accused? Hear

the words of the Apostle which I had begun to quote; “The wrath of God,” saith he, “is revealed

from heaven against all ungodliness” (even of those, namely, who had not received the law);

“against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.”

What truth? “Because that which may be known of God is manifest in them.” By whose

manifestation of it? “For God hath manifested it to them.” How? “For the invisible things of

Him from the creation of the world are clearly seen, being understood by the things that are

made, even His Eternal Power and Godhead.” Why did He manifest it? “That they might be

without excuse.” Wherein then are they to be blamed? “Because that when they knew God, they

glorified Him not as God.”

5. What mean these words, “Glorified Him not as God?” They did not give Him thanks. Is this

then to glorify God; to give God thanks? Yes, verily. For what can be worse, if having been

created after the image of God, and having come to know God, thou shalt not be thankful to

Him? This surely, this is to glorify God, to give God thanks. The faithful know where and when

it is said, “Let us give thanks unto our Lord God.” But who gives thanks to God, save he who

“lifts up his heart unto the Lord?” Therefore are they blameable and without excuse, “Because

when they knew God, they glorified Him not as God, nor gave Him thanks. But”—what? “But

they became vain in their imaginations.” Whence did they become vain, but because they were

proud? Thus smoke vanishes away by rising up aloft, and a flame burns the more brightly and

strongly in proportion as it is kept15 low; “They became vain in their imaginations, and their

foolish heart was darkened.” So smoke, though it rise higher than the flame, is dark.

6. Finally, mark what follows, and see the point on which the whole matter depends. “For

professing themselves to be wise, they became fools.” For arrogating to themselves what God

had given, God took away what He had given. Therefore from the proud He hid Himself, who

conveyed the knowledge of Himself only to those who through the creature sought diligently

after the Creator. Well then did our Lord say, “Thou hast hid these things from the wise and

prudent;” whether from those who in their manifold disputations, and most busy search, have

reached to the full investigation of the creature, but knew nothing of the Creator, or from them

who when they knew God, glorified Him not as God, nor gave Him thanks, and who could not

see perfectly or healthfully because they were proud. “Therefore Thou hast hid these things from

the wise and prudent and hast revealed them unto babes.” What babes? To the lowly. Say on

whom doth My Spirit rest? “Upon him that is lowly and quiet, and who trembleth at My

words.”16 At these words Peter trembled; Plato trembled not. Let the fisherman hold fast what

that most famous philosopher has lost. “Thou hast hid these things from the wise and prudent,

and hast revealed them unto babes.” Thou hast hid them from the proud, and revealed them to

the humble. What things are these? For when He said this, He did not intend the heaven and

earth, or point them out as it were with His hand as He spake. For these who does not see? The

good see them, the bad see them; for He “maketh His sun to rise on the evil and the good.”17

What then are these things? “All things are delivered unto Me of My Father.”18

1 (Mt 11,25).

2 (1Co 1,20 

3 Sublimiter eminet.

4 (Sg 13,9 

5 Itinera.

6 Vid). Conf. 5,3 (4).

7 Numeros.

8 (Rm 1,18 

9 (Rm 1,19 

10 (Rm 1,20 

11 Faucibus.

12 Ructuaverunt.

13 Vid). Conf. 7,9 (13-15).

14 (Ac 17,28).

15 Humilius apprehendendo.

16 (Is 66,2 

17 (Mt 5,45 

18 (Mt 11,27