Denying oneself for Christ means to choose His love and to share His life.

Roman Rite

XXII Sunday of Ordinary Time – August 30, 2026

Ger 20: 7-9; Ps 63; Rm 12.1-2; Mt 16: 21-27

 

Ambrosian Rite

Is 65: 13-19; Ps 33; Eph 5: 6-14; Lk 9.7-11

First Sunday after the martyrdom of St. John the Precursor.

 

 

1) Choosing the Cross is to choose Life.

In last Sunday’s Gospel we were reminded that Simon, the fisherman of Capernaum, professed that Jesus of Nazareth is the Messiah. Thanks to this faith, he received from Christ the name of Peter and the authority to be the foundation stone in the Church in the service of love and truth.

In today’s Gospel, which is the direct continuation of last Sunday’s passage, we are told that Peter is rebuked by Christ because he does not understand and does not accept that the Messiah has the Cross as the necessary passage for the resurrection. Today, Jesus explains that “he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” (Mt 16, 21). Everything seems to be overturned in Peter's heart and mind. It seems impossible that "the Christ, the Son of the living God "(Mt 16, 16), may suffer up to death. The first of the apostles rebels, does not accept this path, takes the floor and says to the Master “God forbid, Lord! No such thing shall ever happen to you." (Mt 16: 22). The discrepancy between the design of love of the Father, who comes to the point of sacrificing His Only Begotten Son on the Cross to save mankind, and the expectations, the desires, and the projects of the disciples, is evident.

One can proclaim that Jesus is the Son of God, and yet not realize that He is a God of Love, of crucified love. Prisoner of the logic of men, Peter tries to stop Jesus from conforming to the logic of God. Jesus responds to the disciple, whom a few moments before he had called foundation stone and now with his objection becomes stone of scandal (=obstacle), "Go behind me, Satan! You are scandalizing me because you do not think according to God, but according to men! "(Mt 16:23).

Walking the streets according to the thinking of men is to set aside God and not accepting his project of love almost preventing him from fulfilling his wise will. Today, Jesus repeats that "the way of the disciples is to follow Him, to go after Him, the Crucifix. In the three Gospels, however, He explains this following in the sign of the cross ... as the path of ‘losing oneself ‘, which is necessary for everyone and without which it is not possible to find his or her self "(Benedict XVI, Jesus of Nazareth, Milan 2007, 333).

Christ describes his path that - through the cross - leads him to resurrection. It is the "path" of the grain of wheat that falls to the ground, dies and, doing so, brings fruit. With the Way of the Cross that is filled with love, Jesus reveals the essence of love. Let us be loved by the one who loves us from the Cross.

Starting from the center of his personal sacrifice and the love that in it reaches its fullness, the Messiah reveals that God's true power is to love giving himself up to death. It is the supremacy of tenderness, and the powers of the world will be impotent against it: on the third day Christ has risen from death.

 

2) Denying oneself means total abandon to Christ

By voluntarily accepting death for love, Jesus takes the cross of the entire humanity and becomes a source of salvation for all who are invited to understand that denying oneself means to throw oneself into the arms of Christ on the Cross and receive life from Him.

On the Cross, in fact, our weakness is delivered to Christ who has the power to make it the tabernacle of his tender, almighty, and victorious love. "The victorious cross has illuminated those blinded by ignorance, released those who were prisoners of sin, and brought redemption to all humanity "(St. Cyril of Jerusalem, Catechesis XIII, 1 on Christ Crucified and Buried, PG 33, 772 B).

At this point it is clear what it means to truly follow Jesus. It is the imperative that once again he gives to his disciples: " Whoever wishes to come after me must deny himself, take up his cross, and follow me "(Mt 16:24).

Denying our self means giving up our own idea of God to ​​accept the one of Jesus.

Denying our self is not a choice for death, but for life, for beauty, and for joy. It is to follow the Word of God to learn the language of true love. Following Christ who reveals himself as God in love and in the gift of self, we also learn to change the logic of our own existence: not any longer a life lived for its own benefit, but a life lived donating it. This is basically the logic of the Cross, both for Jesus and his disciples.

Denying oneself to follow Jesus “means taking up our own cross - we all have it ... - to accompany him on his way, an uncomfortable journey that is not the one of success and of transient glory, but the one that leads to true freedom, and the one that frees us from egoism and sin. It is a clear rejection of the worldly mentality that places our "self" and our interests at the center of our existence: this is not what Jesus wants from us! Instead, Jesus invites us to lose our life for Him, and for the Gospel to receive it renewed, realized and authentic "(Pope Francis, Angelus of September 13, 2015)

Denying our self means "losing" our life for Christ and in Christ to receive it renewed, realized and authentic because following the Cross leads to resurrection and to a life full and definitive with God.

            Denying our self is accepting to be malleable clay in the creative hands of God who makes us vases of grace and love.

Denying our self means giving up our fragile thoughts and inconsistent feelings to have in us the feelings of Christ.

Denying our self means leaving everything to follow Him, our Master and Lord who has become Servant of all. It means walking behind him and listening closely to him in his Word and Sacraments to learn how He felt, to conform our way of thinking and taking decisions to the feelings of Jesus, conforming to Him, and being "like angels on this earth "(Saint Ambrose of Milan). This is not in the sense that our lives escape concrete reality, but because we already testify today that the destiny of man is played with reference to Christ.

The Holy Bishop of Milan goes further. In the Commentary of Saint Luke’s Gospel, Saint Ambrose speaks of the "generation of Christ". Explaining the Magnificat he says, "See well that Mary had not doubted, but believed, and therefore had obtained the fruit of her faith. Blessed be thou whom thou hast believed. But blessed also you who have heard and believed: every soul that believes, conceives and generates the Word of God, and understands his works. May in everyone be the soul of Mary to praise the Lord, and the spirit of Mary to exult in God.  If according to the flesh only one is the mother of Christ, according to faith all souls create Christ; each one in fact welcomes the Word of God, provided that, remaining without stain and free from sin, they keep the purity of life with persevering modesty. “(Expos. Evangelii sec. Lucam, II, 26-27). From here we understand that the exemplary value of consecrated virginity is to show a fertility that occurs in virginity. But this fertility is proposed to every believer.  In fact, to conceive and to generate the Word of God means to have the same feelings as Christ and re-propose in life his gestures and words re-occurring the presence of Christ within his Church.

 

 

 

 

 

            Patristic reading

                                               Saint John Chrysostom (344/354 – 407)

     Homily LV on Matthew 16, 24

 

“Then said Jesus unto His disciples, If any man will come after me, let him renounce himself,1 and take up his cross and follow me.”

Then; when? When Peter said, ’Be it far from Thee, this shall not be unto Thee; and was told,

“Get thee behind me, Satan.”2 For He was by no means satisfied with the mere rebuke, but,

willing also more abundantly to show both the extravagance of what Peter had said, and the

benefit of His passion, He saith, “Thy word to me is, “Be it far from Thee, this shall not be unto

Thee:” but my word to thee is, “Not only is it hurtful to thee, and destructive, to hinder me and

to be displeased at my Passion, but it will be impossible for thee even to be saved, unless thou

thyself too be continually prepared for death.”

Thus, test they should think His suffering unworthy of Him, not by the former things only, but

also by the events that were coming on, He teaches them the gain thereof. Thus in John first, He

saith,” Except the corn of wheat fall into the ground and die, it abideth alone; but if it die, it

bringeth forth much fruit;”3 but here more abundantly working it out, not concerning Himself

only doth He bring forward the statement that it is meet to die, but concerning them also. “For

so great is the profit thereof, that in your case also unwillingness to die is grievous, but to be

ready for it, good.”

This however He makes clear by what follows, but for the present He works it out on one side

only. And see how He also makes His discourse unexceptionable: not saying at all, “whether you

will, or no, you must suffer this,” but how? “If any man will come after me.” “I force not, I

compel not, but each one I make lord of his own choice; wherefore also I say, ’If any man will.’

For to good things do I call you, not to things evil, or burdensome; not to punishment and

vengeance, that I should have to compel. Nay, the nature of the thing is alone sufficient to attract

you.”

Now, thus saying, He drew them unto Him the more. For he indeed that uses compulsion oftens

turns men away, but he that leaves the hearer to choose attracts him more. For soothing is a

mightier thing than force. Wherefore even He Himself said, “If any man will.” “For great,” saith

He, “are the good things which I give you, and such as for men even to run to them of their own

accord. For neither if one were giving gold, and offering a treasure, would he invite with force.

And if that invitation be without compulsion, much more this, to the good things m the

Heavens. Since if the nature of the thing persuade thee not to run, thou art not worthy to receive

it at all, nor if thou shouldest receive it, wilt thou well know what thou hast received.”

Wherefore Christ compels not, but urges, sparing us. For since they seemed to be murmuring

much, being secretly disturbed at the saying, He saith, “No need of disturbance or of trouble. If

ye do not account what I have mentioned to be a cause of innumerable blessings, even when

befalling yourselves, I use no force, nor do I compel, but if any be willing to follow, him I call.

“For do not by any means imagine that this is your following of me; I mean, what ye now do

attending upon me. Ye have need of many toils, many dangers, if ye are to come after me. For

thou oughtest not, O Peter, because thou hast confessed me Son of God, therefore only to

expect crowns, and to suppose this enough for thy salvation, and for the future to enjoy security,

as having done all. For although it be in my power, as Son of God, to hinder thee from having

any trial at all of those hardships; yet such is not my will, for thy sake, that thou mayest thyself

too contribute something, and be more approved.”

For so, if one were a judge at the games, and had a friend in the lists, he would not wish to crown

him by favor only, but also for his own toils; and for this reason especially, because he loves him.

Even so Christ also; whom He most loves, those He most of all will have to approve themselves

by their own means also, and not from His help alone.

But see how at the same time He makes His saying not a grievous one. For He cloth by no means

compass them only with His terror, but He also puts forth the doctrine generally to the world,

saying, “If any one will,” be it woman or man, ruler or subject, let him come this way.

5. And though he seem to have spoken but one single thing, yet His sayings are three, “Let him

renounce himself,” and “Let him bear his cross,” and “Let him follow me;” and two of them are

joined together, but the one is put by itself.

But let us see first what it can be to deny one’s self. Let us learn first what it is to deny another,

and then we shall know what it may be to deny one’s self. What then is it to deny another?He

that is denying another,—for example, either brother, or servant, or whom you will,—should he

see him either beaten, or bound, or led to execution, or whatever he may suffer, stands not by

him, doth not help him, is not moved, feels nothing for him, as being once for all alienated from

him. Thus then He will have us disregard our own body, so that whether men scourge, or banish,

or burn, or whatever they do, we may not spare it. For this is to spare it. Since fathers too then

spare their offspring, when committing them to teachers, they command not to spare them.

So also Christ; He said not, “Let him not spare himself,” but very strictly, “Let him renounce

himself;” that is, let him have nothing to do with himself, but give himself up to all dangers and

conflicts; and let him so feel, as though another were suffering it all.

And He said not, “Let him deny,” but “Let him renounce;”5 even by this small addition

intimating again, how very far it goes. For this latter is more than the former.

1 [R. V., “If any man would come after me, let him deny him self,” etc. The Oxford translator

substitutes “renounce” to bring out the distinction between ajparnei`sqai and ajrnei`sqai, which is

pointed out in the Homily, sec. 2.—R.]

 

 

Se renier soi-même pour le Christ signifie choisir son amour et partager sa vie.

Rite romain

XXIIème dimanche du temps ordinaire – 30 août 2026 

Jr 20,7-9; Ps 62; Rm 12,1-2; Mt 16,21-27

 

Rite ambrosien

Ier dimanche après le martyre de saint Jean le Précurseur

Is 65,13-19; Ps 32; Ep 5,6-14; Lc 9,7-11

 

1) Choisir la croix, c’est choisir la vie

Dans l’Évangile de dimanche dernier, il nous a été rappelé que Simon, le pêcheur de Capharnaüm, a professé que Jésus de Nazareth est le Messie. Grâce à cette foi, il a reçu du Christ le nom de Pierre et l’autorité d’être la pierre de fondation au service de l’amour et de la vérité dans l’Église.

Dans l’Évangile d’aujourd’hui, qui est en continuité directe avec le récit de dimanche dernier, il nous est raconté que Pierre est réprimandé par le Christ parce qu’il ne comprend pas et n’accepte pas que le Messie aie la croix comme passage nécessaire pour la résurrection. 

Quand, aujourd’hui, Jésus explique qu’il devra « partir pour Jérusalem, souffrir beaucoup de la part des anciens, des grands prêtres et des scribes, être tué, et le troisième jour ressusciter » (Mt 16,21), tout semble se renverser dans le cœur et dans l’esprit de Pierre. Il lui paraît impossible que « le Christ, le Fils du Dieu vivant » (Mt 16,16) puisse souffrir jusqu’à la mort. Le premier des apôtres se rebelle, il n’accepte pas cette route, il prend la parole et dit au Maître : « Dieu t’en garde, Seigneur ! cela ne t’arrivera pas » (Mt 16,22). La divergence apparaît évidente entre le dessein d’amour du Père, qui va jusqu’à donner son Fils unique sur la croix pour sauver l’humanité, et les attentes, les désirs, les projets des disciples.

On peut confesser que Jésus est le Fils de Dieu et toutefois ne pas se rendre compte qu’il est un Dieu d’amour, d’un amour crucifié. Encore prisonnier de la logique des hommes, Pierre tente d’empêcher Jésus de se conformer à la logique de Dieu. Alors Jésus répond au disciple, qu’il venait à peine d’appeler pierre de fondation et qui, maintenant, avec son objection, devient pierre de scandale (= d’obstacle) : « Passe derrière moi, Satan ! Tu es pour moi une occasion de chute : tes pensées ne sont pas celles de Dieu, mais celles des hommes » (Mt 16,23).

Parcourir les routes selon les pensées des hommes, c’est mettre Dieu à part, c’est ne pas accepter son projet d’amour, quasiment l’empêcher d’accomplir sa sage volonté. Aujourd’hui, Jésus nous redit que « le chemin des disciples consiste à le suivre, [aller derrière lui], le Crucifié. Dans les trois Évangiles, il explique toutefois ce que signifie le suivre sous le signe de la croix… comme le chemin qui consiste à « se perdre soi-même », qui est nécessaire pour l’homme et sans lequel il ne lui est pas possible de se trouver lui-même » (Benoît XVI, Jésus de Nazareth, 2007).

C’est ainsi que le Christ décrit son chemin, qui – en passant par la croix – le conduit à la résurrection. C’est le « chemin » du grain de blé qui tombe en terre et meurt et ainsi porte beaucoup de fruit. Avec le chemin de la croix, avec la Via Crucis qui est un chemin chargé d’amour, Jésus révèle l’essence de l’amour. Laissons-nous aimer par celui qui nous aime depuis la croix.

En partant du centre de son sacrifice personnel et de l’amour qui en lui atteint son accomplissement, le Messie révèle que le véritable pouvoir, celui de Dieu, est d’aimer en se donnant soi-même jusqu’à la mort : c’est la suprématie de la tendresse et les pouvoirs du monde seront impuissants contre elle : le troisième jour, le Christ est ressuscité de la mort.

 

2) Se renier veut dire s’abandonner totalement au Christ

En acceptant volontairement la mort par amour, Jésus prend la croix de tous les hommes et devient source de salut pour toute l’humanité qui est invitée à comprendre que se renier veut dire se jeter dans les bras du Christ en croix et recevoir de lui la vie.

Sur la croix en effet, notre faiblesse est remise au Christ qui a le pouvoir d’en faire le tabernacle de son amour tendre, tout-puissant et victorieux. « La croix victorieuse a illuminé celui qui était aveuglé par l’ignorance, a libéré celui qui était prisonnier du péché et a porté la rédemption à l’humanité entière » (Saint Cyrille de Jérusalem, Catéchèse XIII,1 sur le Christ crucifié et mis au tombeau, PG 33, 772B).

À ce point, ce que signifie vraiment suivre le Christ, l’impératif qu’il rappelle encore une fois à ses disciples est clair : « Si quelqu’un veut marcher à ma suite, qu’il renonce à lui-même, qu’il prenne sa croix et qu’il me suive » (Mt 16,24).

Se renier soi-même signifie renoncer à son idée de Dieu pour accepter celle de Jésus.

Se renier soi-même n’est pas un choix pour la mort mais pour la vie, pour la beauté et pour la joie. C’est suivre le Verbe de Dieu pour apprendre le langage du véritable amour. En suivant le Christ qui se révèle être Dieu dans l’amour et dans le don de soi, nous apprenons aussi à changer la logique de notre existence : non plus une vie vécue pour nous-mêmes mais une vie vécue comme un don. C’est cela, fondamentalement, la logique de la croix, pour Jésus comme pour ses disciples.

Se renier soi-même pour se mettre à la suite de Jésus « signifie prendre sa croix – nous en avons tous une – pour l’accompagner sur son chemin, un chemin malcommode qui n’est pas celui du succès, de la gloire passagère, mais celui qui conduit à la vraie liberté, celle qui nous libère de l’égoïsme et du péché. Il s’agit d’opérer un refus net de cette mentalité mondaine qui met le « je » et les intérêts propres au centre de l’existence : ce n’est pas ce que Jésus veut de nous ! Au contraire, Jésus nous invite à perdre notre vie pour lui, pour l’Évangile, pour la recevoir renouvelée, réalisée et authentique » (Pape François, Discours à l’Angelus du 13 septembre 2015).

Se renier soi-même veut dire « perdre » sa vie pour le Christ et dans le Christ, pour la recevoir renouvelée, réalisée et authentique, parce que suivre la croix conduit à la résurrection, à la vie pleine et définitive avec Dieu.

Se renier soi-même, c’est accepter d’être une argile malléable dans la main créatrice de Dieu qui fait de nous des vases de grâce et d’amour.

Se renier soi-même veut dire renoncer à nos fragiles pensées et à nos sentiments inconstants pour avoir en nous les sentiments du Christ.

Se renier soi-même veut dire tout quitter pour le suivre, notre Maître et Seigneur qui s’est fait serviteur de tous. Cela veut dire marcher derrière lui et l’écouter attentivement dans sa Parole et dans les sacrements, pour apprendre à sentir comme il sentait, conformer notre manière de penser et de décider aux sentiments de Jésus en nous conformant à lui et pour être « déjà comme des anges sur cette terre » (saint Ambroise de Milan). Non pas dans le sens où leur vie se soustrait à la réalité concrète, mais parce qu’ils témoignent dès aujourd’hui que le destin de l’homme se joue en référence au Christ.

Mais le saint évêque de Milan va encore au-delà. Dans le commentaire de l’Évangile de Luc, saint Ambroise parle de la « génération du Christ ». Expliquant le Magnificat, il dit ceci : « Vois bien que Marie n’avait pas douté, mais cru et c’est pourquoi elle avait obtenu le fruit de sa foi. Bienheureuse toi qui as cru (Lc 1,47). Mais bienheureux vous aussi qui avez entendu et avez cru : en effet, toute âme qui croit, conçoit et engendre le Verbe de Dieu et en comprend les œuvres. Que l’âme de Marie soit en chacun pour magnifier le Seigneur, que soit en chacun l’esprit de Marie pour exulter en Dieu ; si en effet selon la chair, une seule est la mère du Christ, selon la foi toutes les âmes engendrent le Christ ; chacune en effet accueille en soi le Verbe de Dieu pourvu que, se gardant sans tâche et libre du péché, elle garde avec une pudeur persévérante la pureté de la vie » (Expos. Evangelii sec. Lucam, II, 26-27).

De là nous comprenons que la valeur exemplaire de la virginité consacrée est de montrer une fécondité qui se réalise dans la virginité, mais cette fécondité est proposée à tous les croyants. Concevoir et engendrer le Verbe de Dieu, en effet, signifie avoir les mêmes sentiments que le Christ et reproposer dans la vie ses gestes et ses paroles, faisant réadvenir la présence du Christ à l’intérieur de son Église.

 

Lecture patristique

Saint Augustin d’Hippone (354 - 430)
Sermon 96, 1 3-4

PL 38, 584-586

Si quelqu'un veut marcher derrière moi, qu'il renonce à lui-même, qu'il prenne sa croix et qu'il me suive (Mc 8,34). Quand le Seigneur engage l'homme qui veut le suivre à renoncer à soi-même, nous trouvons son commandement difficile et dur à entendre. Mais si celui qui commande nous aide à l'accomplir, son commandement n'est ni difficile ni pénible. <> Et cette autre parole sortie de la bouche du Seigneur est également vraie: Mon joug est facile à porter, et mon fardeau léger (Mt 11,30).

L'amour, en effet, adoucit ce que les préceptes peuvent avoir de pénible. Nous connaissons toutes les merveilles que l'amour peut accomplir. Sans doute, cet amour est souvent immoral et malhonnête! Quelles rigueurs les hommes n'ont-ils pas endurées, quelles conditions de vie indignes et intolérables n'ont-ils pas supportées pour arriver à posséder l'objet de leur amour! <> Or, ce qu'ils aiment nous permet, le plus souvent, de savoir ce qu'ils sont eux-mêmes; ils devraient, quand ils s'interrogent sur la direction à donner à leur vie, se soucier uniquement du choix de ce qu'ils aimeront. Pourquoi s'étonner que celui qui aime le Christ et veut le suivre, renonce à soi-même pour l'aimer? Car, si l'homme se perd en s'aimant soi-même, il doit sans aucun doute se trouver en se renonçant. <>

Qui refuserait de suivre le Christ au séjour du bonheur parfait, de la paix suprême et de l'éternelle tranquillité? Il est bon de le suivre jusque là; encore faut-il connaître la voie pour y parvenir. Aussi bien le Seigneur n'a pas fait cette recommandation après sa résurrection, mais avant sa passion. Il devait encore être crucifié, endurer l'ignominie, les outrages, les coups, les épines, les blessures, les insultes, l'opprobre et la mort!

Le chemin te semble couvert d'aspérités, il te rebute, tu ne veux pas suivre le Christ. Marche à sa suite! Le chemin que les hommes se sont tracé est raboteux, mais il a été aplani quand le Christ l'a foulé en retournant au ciel. Qui donc refuserait d'avancer vers la gloire? Tout le monde aime à s'élever en gloire, mais l'humilité est la marche à gravir pour y arriver. Pourquoi lèves-tu le pied plus haut que toi? Tu veux donc tomber au lieu de monter? Commence par cette marche: déjà elle te fait monter.

Les deux disciples qui disaient: Seigneur, accorde-nous de siéger, l'un à ta droite et l'autre à ta gauche, dans ton Royaume (Mc 10,37), ne prêtaient aucune attention à ce degré d'humilité. Ils visaient le sommet et ne voyaient pas la marche. Mais le Seigneur leur a montré la marche. Eh bien, qu'a-t-il répondu? "Pouvez-vous boire à la coupe que je vais boire (Mc 10,38)? Vous qui désirez parvenir au faîte des honneurs, pouvez-vous boire le calice de l'humilité?" Voilà pourquoi il ne s'est pas borné à dire d'une manière générale: Qu'il renonce à lui-même et qu'il me suive, mais il a ajouté: Qu'il prenne sa croix et qu'il me suive(Mc 8,34).

Que signifie: Qu'il prenne sa croix? Qu'il supporte tout ce qui lui est pénible; c'est ainsi qu'il me suivra. Dès qu'il aura commencé à me suivre en se conformant à ma vie et à mes commandements, il trouvera sur son chemin bien des gens qui le contrediront, qui chercheront à le détourner et à le dissuader, et cela même parmi ceux qui passent pour des compagnons du Christ.

Quelles que soient les menaces, les séductions ou les interdictions dont tu seras l'objet, si tu veux le suivre, fais de tout cela ta croix. Accepte-la, porte-la, ne succombe pas sous le poids.
Ces paroles du Christ ont encouragé les martyrs. Ne faut-il pas, à l'heure de la persécution, que tu comptes pour rien toutes choses à cause du Christ?

 

 

Rinnegare se stessi per Cristo vuol dire scegliere il suo amore per condividere la sua vita.

Rito Romano

XXII Domenica del Tempo Ordinario - 30 agosto 2026

Ger 20,7-9; Sal 62; Rm 12,1-2; Mt 16,21-27

 

 

Rito Ambrosiano

Is 65,13-19; Sal 32; Ef 5,6-14; Lc 9,7-11

I Domenica dopo il Martirio di san Giovanni il Precursore.

 

 

1) Scegliere la Croce è scegliere la Vita.

Nel Vangelo di Domenica scorsa  ci è stato ricordato che Simone, il pescatore di Cafarnao ha professato che Gesù di Nazareth è il Messia. Grazie a questa fede ha ricevuto da Cristo il nome di Pietro e l’autorità di essere la pietra di fondamento a servizio dell’amore e della verità nella Chiesa. 

Nel Vangelo di oggi, che è la diretta continuazione del brano della domenica precedente, ci è raccontato che Pietro è rimproverato da Cristo perché non capisce e non accetta che il Messia abbia la Croce come passaggio necessario per la risurrezione. Quando, oggi, Gesù spiega che dovrà “andare a Gerusalemme e soffrire molto da parte degli anziani, dei capi dei sacerdoti e degli scribi, e venire ucciso e risorgere il terzo giorno” (Mt 16,21), tutto sembra rovesciarsi nel cuore e nella mente di Pietro. Gli pare impossibile che “il Cristo, il Figlio del Dio vivente” (Mt 16, 16), possa patire fino alla morte. Il primo degli apostoli si ribella, non accetta questa strada, prende la parola e dice al Maestro: “Dio non voglia, Signore; questo non ti accadrà mai” (Mt 16, 22). Appare evidente la divergenza tra il disegno d’amore del Padre, che arriva fino a donare suo Figlio Unigenito sulla croce per salvare l’umanità, e le attese, i desideri, i progetti dei discepoli. 

            Si può confessare che Gesù è Figlio di Dio, e tuttavia non accorgersi che Lui è un Dio di amore, di amore crocifisso. Prigioniero ancora della logica degli uomini, Pietro tenta di impedire che Gesù si conformi alla logica di Dio. E allora Gesù risponde al discepolo, che pochi istanti prima aveva chiamato pietra di fondazione e che ora con la sua obiezione diventa pietra di scandalo (= inciampo): “Va’ dietro a me, Satana! Tu mi sei di scandalo, perché non pensi secondo Dio, ma secondo gli uomini!” (Mt 16, 23).

 Percorrere le strade secondo i pensieri degli uomini è mettere da parte Dio, è non accettare il suo progetto di amore, quasi impedirgli di compiere il suo sapiente volere. Oggi Gesù ci ripete che “il cammino dei discepoli è un seguire Lui, andare dietro a Lui, il Crocifisso. In tutti e tre i Vangeli spiega tuttavia questo seguirlo nel segno della croce … come il cammino del “perdere se stesso”, che è necessario per l’uomo e senza il quale non gli è possibile trovare se stesso” (Benedetto XVI, Gesù di Nazareth, Milano 2007, 333).

Con ciò Cristo descrive il suo cammino, che - attraverso la croce - lo conduce alla resurrezione. É il “cammino” del chicco di grano che cade nella terra e muore e così porta molto frutto. Con il cammino della Croce, con la Via Crucis che via carica di amore, Gesù rivela l’essenza dell’amore. Lasciamoci amare da chi ci ama dalla Croce.

Partendo dal centro del suo sacrificio personale e dell’amore che in esso giunge al suo compimento, il Messia rivela che il potere vero, quello di Dio, è quello di amare donando se stesso fino alla morte: è la supremazia della tenerezza e i poteri del mondo saranno impotenti contro di essa: il terzo giorno Cristo è risorto dalla morte.

 

 

2) Rinnegarsi vuol dire abbandonarsi totalmente a Cristo

Accettando volontariamente la morte per amore, Gesù prende la croce di tutti gli uomini e diventa fonte di salvezza per tutta l’umanità che è invitata a capire che rinnegarsi vuol dire gettarsi nelle braccia di Cristo in Croce e ricevere da Lui la vita.

Sulla Croce infatti, la nostra debolezza è consegnata a Cristo che ha il potere di farne il tabernacolo del suo amore tenero, onnipotente e vittorioso.  «La croce vittoriosa ha illuminato chi era accecato dall’ignoranza, ha liberato chi era prigioniero del peccato, ha portato la redenzione all’intera umanità» (San Cirillo di Gerusalemme, Catechesi XIII,1 su Cristo crocifisso e sepolto, PG 33, 772 B).

È chiaro a questo punto che cosa significhi veramente seguire Gesù, l’imperativo che ancora una volta egli ricorda ai suoi discepoli: “Se qualcuno vuol venire dietro a me rinneghi se stesso, prenda la sua croce e mi segua” (Mt 16, 24). 

Rinnegare se stessi significa rinunciare alla propria idea di Dio, per accettare quella di Gesù. 

Rinnegare se stessi non è una scelta per la morte, ma per la vita, per la bellezza e per la gioia. È seguire il Verbo di Dio per un imparare il linguaggio del vero amore. Seguendo Cristo che si svela Dio nell’amore e nel dono di sé, impariamo anche cambiare la logica della propria esistenza: non più una vita vissuta a vantaggio proprio, ma una vita vissuta in dono. È questa fondamentalmente la logica della Croce, sia per Gesù sia per i suoi discepoli.

Rinnegare se stessi per mettersi alla sequela di Gesù “significa prendere la propria croce - tutti l’abbiamo… - per accompagnarlo nel suo cammino, un cammino scomodo che non è quello del successo, della gloria passeggera, ma quello che conduce alla vera libertà, quella che ci libera dall’egoismo e dal peccato. Si tratta di operare un netto rifiuto di quella mentalità mondana che pone il proprio “io” e i propri interessi al centro dell’esistenza: questo non è ciò che Gesù vuole da noi! Invece, Gesù ci invita a perdere la propria vita per Lui, per il Vangelo, per riceverla rinnovata, realizzata e autentica” (Papa Francesco, Discorso all’Angelus del 13 settembre 2015)

Rinnegare se stessi vuol dire “perdere” la propria vita per Cristo e in Cristo, per riceverla rinnovata, realizzata e autentica, perché seguire la Croce conduce alla risurrezione, alla vita piena e definitiva con Dio.

Rinnegare se stessi è accettare di essere creta malleabile nella mani creative di Dio che fa di noi vasi di grazia e di amore.

Rinnegare se stessi vuol dire rinunciare ai nostri fragili pensieri e incostanti sentimenti per avere in noi i sentimenti di Cristo. 

Rinnegare se stessi vuol dire lasciare tutto per seguire Lui, il nostro Maestro e Signore che si è fatto Servo di tutti. Vuol dire camminare dietro a Lui e ascoltarlo attentamente nella sua Parola e nei Sacramenti, per imparare a sentire come Lui sentiva, conformare il nostro modo di pensare, di decidere, ai sentimenti di Gesù, conformandosi a Lui e per essere“già come angeli su questa terra” (Sant’Ambrogio di Milano). Non nel senso che la loro vita si sottragga alla realtà concreta, ma perché testimoniano già oggi che il destino dell’uomo si gioca in riferimento a Cristo. 

Ma il Santo Vescovo di Milano si spinge ancora oltre. Nel Commento al Vangelo di Luca, Sant’Ambrogio parla della “generazione di Cristo”. Spiegando il il Magnificat dice: «Vedi bene che Maria non aveva dubitato, bensì creduto, e perciò aveva ottenuto il frutto della sua fede. Beata tu che hai creduto (Lc 1,47). Ma beati anche voi che avete udito e avete creduto: infatti, ogni anima che crede, concepisce e genera il Verbo di Dio, e ne comprende le opere. Sia in ciascuno l’anima di Maria per magnificare il Signore, sia in ciascuno lo spirito di Maria per esultare in Dio; se infatti secondo la carne una sola è la madre di Cristo, secondo la fede tutte le anime generano Cristo; ognuna infatti accoglie in sé il Verbo di Dio, purché, serbandosi senza macchia e libera dal peccato, custodisca con perseverante pudore la purezza della vita”. (Expos. Evangelii sec. Lucam, II, 26-27). Da qui capiamo che il valore esemplare della verginità consacrata è quello di mostrare una fecondità che avviene nella verginità, ma questa fecondità è proposta ad ogni credente. Concepire e generare il Verbo di Dio, infatti, significa avere gli stessi sentimenti di Cristo e riproporre nella nella vita i suoi gesti e le sue parole, facendo riaccadere della presenza di Cristo all’interno della sua Chiesa. 

 

 

Lettura patristica

Imitazione di Cristo

 

La via regale della croce

       1) A molti sembrano assai dure queste parole: «Sacrifica te stesso, prendi la tua croce e segui Gesù» (Mt 16,24). Ma saranno assai più aspre queste estreme parole: "Andate lontano da me, voi maledetti, nel fuoco eterno!" (Mt 25,41).

       Quelli che adesso ascoltano e praticano le parole circa la croce, allora (al giudizio finale) non temeranno di sentirsi gridare quelle altre parole di eterna dannazione.

       Quando il Signore verrà all’ultimo giudizio, "allora comparirà nel cielo il segno del figlio dell’uomo (la croce)" (Mt 24,30).

       Allora tutti i servi della Croce, che in questa vita imitarono il Crocifisso, si avvicineranno a Cristo giudice con grande fiducia.

       2) Perché dunque hai tanta paura di accostarti alla croce, per mezzo della quale si va al regno?

       Nella croce vi è la salvezza, nella croce la vita, nella croce la protezione dai nemici. Attraverso la croce viene infusa nell’anima la celeste soavità, vien data la robustezza alla mente, gaudio allo spirito. Nella croce vi è il compendio delle virtù, nella croce la perfezione della santità. Non vi è salvezza per l’anima, né speranza di vita eterna se non nella croce.

       Prendi su dunque la tua croce e segui Gesù; e andrai alla vita eterna.

       Ti ha preceduto Lui portando la sua croce, ed è morto Lui prima in croce, affinché anche tu porti la tua croce e muoia volentieri sulla croce; ché se lo imiterai morendo come Lui, lo imiterai anche vivendo parimenti con Lui. E se gli sarai stato compagno nella pena, lo sarai anche nella gloria.

       3) Tutto dunque si riduce alla croce e al morire sulla croce e per giungere alla vita e alla vera pace interna non vi è altra via che quella della santa croce e della quotidiana mortificazione.

       Va’ pure dove vuoi, cerca pure quello che ti pare, ma non troverai lassù una via più alta e quaggiù una via più sicura che la via della croce.

       Disponi pure e comanda che tutto sia fatto secondo la tua volontà e il tuo parere, ma non potrai che fare questa constatazione: bisogna sempre soffrire qualche cosa o per amore o per forza: vedi dunque che sempre troverai la croce. Difatti: ora dovrai patire qualche dolore nelle membra, ora dovrai subire qualche tribolazione di spirito nell’anima.

       4) Talvolta ti sentirai oppresso per l’abbandono di Dio; talvolta sarai tormentato dal prossimo, e, quel che è più, spesso tu stesso sarai di fastidio a te.

       E non potrai sollevarti un po’ o liberarti dal male con qualche rimedio o con qualche conforto, ma ti toccherà sopportare finché a Dio piacerà; poiché Dio vuole che tu impari a soffrire il dolore senza consolazione e che tu ti sottometta a lui senza riserva e che soffrendo tu diventi più umile.

       Nessuno partecipa con tanto cordoglio alla passione di Gesù, se non colui a cui sarà toccato di patire qualche cosa di simile a lui.

       La croce dunque è sempre pronta e ti aspetta dappertutto. Per quanto tu scappi via non potrai mai sfuggirle; anche perché, dovunque tu vada, per lo meno porterai appresso te e sempre troverai te stesso. Guarda pure in alto, guarda pure in basso, guarda pure fuori, guarda pure dentro... in ogni punto troverai sempre la croce. Ed è necessario che dappertutto tu porti pazienza se vuoi mantenere in te la pace e meritare l’immortale corona.

       5) Ma se tu la porti volentieri, la croce porterà te; e ti condurrà alla desiderata meta, ove, cioè, non c’è più da soffrire, anche se questo non sarà certo quaggiù.

       Se invece tu la porti con ripugnanza, la troverai più pesante e aggraverai di più la tua pena, mentre poi non risolvi niente, perché già, tanto, non puoi fare a meno di portarla. Se poi getti via una croce, ne troverai senza dubbio un’altra, e forse più gravosa.

 

 

In communion with Peter we are called to be missionaries of Christ.

Roman Rite

XXI Sunday of Ordinary Time - August 23, 2026

Is 22: 19-23; Ps 138; Rm 11.33-36; Mt 16: 13-20

 

Ambrosian Rite

1Mac 1, 10.41-42; 2.29-38; Ps 119; Eph 6: 10-18; Mk 12, 13-17

Sunday preceding the Martyrdom of St. John the Precursor

 

1) You are the Christ.

In today's Gospel, Jesus asks two questions to the Apostles.

 The first one is: "Who do people say that the Son of Man is?” (Mt 16, 13). They replied that for some He was John the Baptist, for other Elias, Jeremiah, or one of the prophets. 

The second is "But who do you say that I am?” (Mt 16, 15). On behalf of the disciples, Peter professes the faith that is the one of the Church of all times: "You are the Christ, the Son of the living God" (Mt 16:16). In fact, from that day the Church continues to repeat this solemn profession of faith. Even today we are called to let God speak to our hearts as He has spoken to those of the apostles. If we listen to the evangelical words with perfect faith and perfect love, we will understand the true meaning of these words: "Jesus, the Christ, the Word, and the Son of Man and of God" and will proclaim with profound conviction "Jesus, you are the Christ, the Son of the living God". We do it with the awareness that Christ is the true "treasure" for which it is worth sacrificing everything.

He is the friend who does not abandon us because he is the Emmanuel, God always with us, who knows the most intimate expectations of our heart. Jesus is the "Son of the Living God," the promised Messiah, came on earth to offer salvation to humanity and to satisfy the thirst for life and love present in the heart of every human being. This thirst is satisfied by the Divine Mercy that is always ready to give herself to those who convert and ask the Church.

It should be noted, therefore, that Christ does not address these two questions to the disciples in order to know one or more opinions about Himself. He does not need to know what men think of Him. With this double question Jesus asks for an act of faith in Him that has as consequence following. "Jesus did not say 'Know me!' He said 'Follow me!'  We must follow Jesus with our virtues despite our sins. The important thing is to always follow Jesus. It is not a study of things that is necessary, but a life of disciple. It takes a daily encounter with the Lord with our victories and weaknesses "(Pope Francis).

Of course, the question of Christ does not arise from a crisis of identity, but offers itself as

the way to bring the disciples into His mystery of truth and love. The question of the Messiah is a vocation to follow him. This sequel is not based on an adhesion to a theory, but on the solidity of a presence, which is as firm as stone.

Christ is the Living Stone, and Peter is chosen as his stone. The two do not exclude each other. Christ, the angular stone, calls Peter to a progressive assimilation, to become more and more disciple and to be the Apostolic Stone because, despite his fragility and his sin, he loves his Lord more than all the others and must confirm them in the fruitful faith that is love.

That is why the Pope is the one who chairs charity and confirms our faith with the ministry of truth and mercy, and who uses the keys of the Kingdom to reconcile the people with God and one another. The keys handed over to Peter are the keys to grace, mercy, forgiveness, hope and joy.

Let us make ours the answer of Peter, who did not answer to Christ's questions with one theory but with a profession of faith. The problem is not to question God, but to let us be questioned by Him. He is and remains a mystery. Answering him instead constitutes the adventure of being men: the adventure of following Him, which is Way, Truth and Life.

Faith is welcoming Him, following Him, and the communion of love with Him. It is our and the world redemption.

 

2) You are Peter.

At Peter's confession: "You are the Christ, the Son of the living God" (Mt 16, 16), Jesus replies "You are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. "(Mt 16:18).

The profession of faith of Peter, the humble fisherman of Galilee, is the voice of his companions and today indicates to us the divine presence and the place of salvation for every man and woman of the earth. On this "stone" of faith is built the new human community, reconciled and married to God.

It is true that the Church is built by the Lord. "On this stone I will build my Church “because it is pure gift of God to welcome all the limits and errors of the wounded and sinful humanity.

 It is also true that on the faith of Peter Christ founds his Church with the power to bind and to dissolve, to forgive and to sanctify, and with the mission of evangelizing and to announce the good news to the world. The Church is established on the communion with Peter and in obedience to Peter. It is consoling and comforting to hear today the word of the Lord that seals this design of God: "The powers of hell will not prevail over it.” It gives strength to be able to walk in today's world without presumption, but with the certainty that the Spirit of God leads the Church.

The word Church, in Greek ekklésia, means "convocation", "assembly" and indicates the people who come together called by the Word of God, and seek to live the message of the Kingdom brought by Christ. The mission of the Church is to implement God's great plan: to bring all humanity into one family in Christ.

The mission of Peter and of his successors is to serve the unity of the only Church of God formed by all peoples around the world. Its indispensable ministry is to make sure that it never identifies itself with one nation, or with only one culture, but that it is the Church of all people, to make present among men, marked by innumerable divisions and contrasts, the peace of God and the renewing power of his love.

The peculiar mission of the Pope, Bishop of Rome and successor to Peter, is to serve the inner unity that comes from the peace of God, and the unity of those who in Jesus Christ have become brothers and sisters.

United with the Holy Father, we are all called to be missionaries of Christ and witnesses of His love. The key that has been given to us is that of the cross, which implies the gift of oneself. In communion with the Pope, we are called to offer our lives, saved and filled with the love of God, a stone on which every human person can lay down his or her sorrows, uncertainties and doubts. "Blessed" are we, chosen to proclaim the Gospel. For this reason and in all circumstances, the infinite power of the love of God shining in the glory of his Resurrection will keep us close to his Cross, key to the kingdom of God.

Christ has given to Peter the "keys" of the Kingdom, calling him to be crucified with him, to bring with him on his shoulders the light and gentle yoke, to learn the humility and mildness with which to "free" men from the slavery of the world, the flesh, and evil, and to "bind them" to Him, the Christ, in an alliance that will never end.

The consecrated virgins are special witnesses of it, because, "bonding" themselves totally and only to Christ, they are united to Him on the cross. Virginity is the crucifixion of self to be donated to God, and nailed to his love by embracing Christ in the Cross. Virginity cannot be reduced to a renounce, it is not a limitation, but an enhancement of love as a gift that consecrates a person in Love and transforms the lover into the Beloved. The love lived virginally is a crucified love not because it is a mortified love, but because it is a "sacrificed" love, that is, made sacred by the total gift of oneself to God.

 

 

                                                                 Patristic reading

                                                        Golden Chain on Matthew 16, 20 - 21

 

Origen: Seeing Peter had confessed Him to be Christ the Son of the living God, because He

would not have them preach this in the meantime, He adds and quotes: Then charged he his disciples that they should tell no man, that he was Jesus the Christ and quotes;

Jerome: When then above He sends His disciples to preach, and commands them to proclaim

(p. 589) His advent, this seems contrary to His command here, that they should not say that He is

Jesus the Christ. To me it seems that it is one thing to preach Christ, and another to preach Jesus

the Christ. Christ is a common title of dignity, Jesus the proper name of the Saviour.

Origen: Or they then spake of Him in lowly words, as only a great and wonderful man, but as

yet proclaimed Him not as the Christ. Yet if any will have it that He was even at the first

proclaimed to be Christ, be may say that now He chose that first short announcement of His

name to be left in silence and not repeated, that little which they had heard concerning Christ

might be digested into their minds. Or the difficulty may be solved thus: that the fairer relation

concerning their preaching Christ does not belong to the time before His Resurrection, but to the

time that should be after the Resurrection; and that the command now given is meant for the

time present; for it were of no use to preach Him, and to be silent conceiving His cross.

 

Moreover, He commanded them that they should tell no man that He was the Christ, and

prepared them that they should afterwards say that He was Christ who was crucified, and who

rose again from the dead.

Jerome: But that none should suppose that this is only any explanation, and not an evangelic

interpretation, what follows explains the reasons of His forbidding them to preach Him at that

time; &quot;Then began Jesus to shew unto his disciples that he must needs go unto Jerusalem, and

suffer many things of the elders and Scribes, and Chief Priests, and be put to death, and rise again

the third day.&quot;

The meaning is; Then preach Me when I shall have suffered these things, for it will be of no avail

that Christ be preached publicly, and His Majesty spread abroad among the people, when after a

little time they shall see Him scourged and crucified.

Chrys.: For what having once had root has afterwards been torn up, if it is again planted, is with

difficulty retained among the multitude; but what having been once rooted has continued ever

after unmoved, is easily brought on to a further growth. He therefore dwells on these sorrowful

things, and repeats His discourse upon them, that He may open the minds of His disciples.

Origen: And observe that it is not said, &#39;He began to say,&#39; or &#39;to teach,&#39; (p. 590) but &quot;to shew;&quot;

for as things are said to be shewn to the sense, so the things which Christ spake are said to be

shewn by Him. Nor indeed do I think, that to those who saw Him suffering many things in the

flesh, were those things which they saw so shewn as this representation in words shewed to the

disciples the mystery of the passion and resurrection of Christ. At that time, indeed, He only

&quot;began to shew them,&quot; and afterwards when they were more able to receive it, He shewed them

more fully; for all that Jesus began to do, that He accomplished.

He must needs go to Jerusalem, to be put to death indeed in the Jerusalem which is below, but to

rise again and reign in the heavenly Jerusalem. But when Christ rose again, and others were risen

with Him, they no longer sought the Jerusalem which is beneath, or the house of prayer in it, but

that which is above. He suffers many things from the elders of the earthly Jerusalem, that He may

be glorified by those heavenly elders who receive His mercies. He rose again from the dead on

the third day, that He may deliver from the evil one, and purchase for such as are so delivered

this gift, that they be baptized in spirit, soul, and body, in the name of the Father, and the Son,

and the Holy Spirit, who are three days perpetually present to those that through them have been

made children of light.