The text below is the transcription of the video commentary by Fr Fernando Armellini

A good Sunday to all. Last week we listened to the Beatitudes of Jesus, and we realized that at some point in time we would have to come down from the mountain and go back among the people, among those who think differently from the preaching that we heard on the mountain. Indeed, with the last beatitude, Jesus clarified what would be the welcome we should expect: persecution. However, we remain convinced that Jesus is right and that his beatitudes are correct; and that, even if we feel weak and fragile, we certainly start to think about programming our personal life to tune it as much as possible with the proposal of man made by Jesus. And this would certainly be a wise choice and it would already be a lot. We could think about our spiritual maturation, our human growth, and, in fact, certain spiritual fathers of the past recommended precisely that everybody should think about his own soul, a bit like the Buddhists who individually seek liberation from pain through personal enlightenment. But can we be content with that? Today Jesus tells us No. Personal adherence to his proposal of beatitudes is not enough; it is necessary to take another very demanding step. The reason is that the Beatitudes are not a model of life for lonely individuals striving after their own personal perfection, No. The Beatitudes are the proposal of a new, alternative society in which everyone must be engaged and involved. This is the task that Jesus wants to entrust today, in the first place, to that group of disciples that first listened his Beatitudes, and then to each of his disciples, and to each of us. And he tells us what we must do with two images; let's listen to the first one: "You are the salt of the earth." Jesus addresses the first group of disciples who believed in him and who are taking their first steps following the Master. The mission of being salt of the earth Jesus entrusted it to Peter, Andrew, James, and John, but when we hear ‘you,' we immediately understand that Jesus is also addressing us, and then problems begin to arise, questions begin to be raised, and objections begin. The first difficulty: How to be the salt of the earth today when we know that our life's evangelical flavor is very lackluster? Those who come to us today do not immediately feel this evangelical flavor of our life. On Sunday, we listen to the Gospel, and then during the week, we mingle with the people, but nobody notices it; we are like everybody else; we behave like everybody else, we talk like everybody else, we reason like everybody else, we conform to the current morality, to what everybody else does. And, in fact, nobody persecutes us because we reason, and we live practically like everybody else. So how can we have the courage to talk about the beatitudes that we received on the mount if we embody them so little? If this difficulty arises, it means that at least we have become aware of the distance that separates us from the Blessed One, from Jesus, who incarnated all the Beatitudes; he is the true Man, the true Son of God. This realization is certainly positive; however, we must bear in mind that the frailties and weaknesses that we experience, do not undermine the choice we have made to want to be blessed as Jesus proposes. Let us consider who are those first twelve to whom Jesus said, "You are the salt of the earth." We can consider one by one, for example, Peter. He did not at all cut this world's way of reasoning; throughout the Gospel, we see the effort he made to break with the criteria, with the values dictated by the evil one. He continued cultivating the dreams and the grandeur that characterized the old world. However, Jesus trusted Peter and he also trusts each one of us despite our weaknesses and frailties, which we recognize. The second difficulty that we feel when we are invited to be salt of the earth: Even if we are convinced about the beatitudes, and we also try to embody them in concrete life; we are afraid of confrontation with those who think differently. Why? First of all, if we are asked about the reasons for our hope, we are not able to formulate them. Also, because the Beatitudes of the Mountain are the opposite of the common way of thinking; we are afraid of being mocked, considered dreamers, and deluded. Let us remember that this happened to Paul in the Areopagus of Athens; people began to mock him when he announced the Resurrection. Christians should also keep this in mind and not be afraid to present themselves to the world, to confront those who think differently. So, if we prefer to remain isolated as the Eleven did in the Cenacle when they had not yet received the Spirit and had barricaded the doors for fear of the Jews, we demonstrate that we have not yet received the Spirit of Christ that impels us to open the gates wide open and take the salt of the wisdom of the Gospel to the world. Therefore, considering these difficulties, we ask ourselves how we can be salt of the earth, and now Jesus tells us: “But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.” We have understood that Jesus does not want his disciples to isolate themselves by fleeing from the world; Christians must be present in all the contexts of social life, with a life naturally different from that of those who regulate themselves according to the criteria of worldliness, but if the salt stays in the saltshaker, it is of no use, it must be mixed with the food. This is how the Christian should do it.

How to be salt? In Jesus' time, the same as today, the functions of salt were many, and with this metaphor, Jesus undoubtedly wanted to refer to all the uses of salt. The first and most immediate function is to flavor food. Since ancient times salt has become the symbol of wisdom, that which gives flavor to life. Even today, it is said that a person has salt in his head when he speaks wisely; or a conversation is said to be insipid, bland, when it is boring, lacking in content. We noticed that when in a group of people there is a wise person, the conversation immediately rises in level, it becomes pleasant, interesting, enriching, 'has flavor.' Paul is familiar with this symbolism of salt because in writing to the Colossians, he recommends to them, "Let your speech always be gracious, seasoned with salt” (Col 4:6). So, the Christian's way of speaking must have a particular flavor, different from the speech of a pagan, and therefore, in the Christian's mouth all vulgarities, trivialities, and gossip disappear; but it is not only a question of a more or less fine and educated language, but of something much more important and decisive; the Christian brings to the world the wisdom that gives flavor to the world and meaning to life. If we look around us at what we see in the world, we realize that it exists a real fair of vanities, of vacuities, so many frivolities in the media, with which they try to fill the emptiness of the meaning of life. That is why the need for the Christian to enter into this sociocultural context and to remember the values for which it is worth living, contributing to the world a wisdom that helps to understand the meaning of joys and sorrows, of smiles and tears, of feasts and mourning. Without the Gospel, humankind can only cultivate short-term dreams and joy, those that the Qohelet suggests to you, 'eat, drink, enjoy what life offers you in those few days that God will grant you live in this world.' Then he concludes that all this is vanity; it is wind and vapor, and they vanish without a trace. Is this the meaning of a person's life? The Christian brings to the world the salt of a new wisdom that gives meaning to life. Salt also has another very important function, that of preserving food. In Jesus' time, there was no refrigerators, and to prevent food from spoiling, it was salted to preserve it longer. We remember Magdala, which is called by Strabo, in his geography, 'Tarichaea,' literally a place where dried fish is processed because the main industry of that city was precisely to salt the fish, to dry it and then sell it in all the markets of Galilee. Even Peter fished during the night, and in the morning, he went to sell it in Magdala, and there it was salted. The salt came from the Dead Sea, which was also exported to Egypt. In fact, one of the components of mummification was salt. It was sold in blocks and was highly prized. As salt prevents corruption, by an association of ideas, it is linked to the fight against all negative forces, evil spirits. Even today, salt is used to immunize against spells and curses. (Sometimes, before soccer games, you see fans of the team going to salt the field, precisely to prevent anyone from casting a spell). We close the parenthesis, but it gives us an idea. of the significance of salt as a protection against all evil forces. Salt also enters the composition of holy water, which exorcists then use to cast out demons. What is the significance of the salt of Christianity in society? It is to protect against decadence, from decay, from the moral corruption of society. Let us give some examples: In a society in which what counts is money, the accumulation of goods; in this context, how much is a person worth? In a society where you count and are worth if you produce, what is a man worth? I think sometimes you could say you count as the prophet Amos says, 'as a pair of sandals'; or as Jesus says, less than a sheep. When we see what happens in all the wars being fought today, does man count for anything?

The Christian is salt because he evokes dignity man's intangible dignity and reminds us that the good of man must always be the reference point of all choices. Another example: In a world where the intangibility of human life is called into question, where the death penalty still exists, the Christian must commit himself to preserve this intangible value. Human life is intangible from its appearance until its natural extinction. The Christian is salt because he remembers the sacredness of the person. From the beginning of the Bible, even Cain is protected by God; human life cannot be touched. Another example: Where sexuality is trivialized and commodified, reducing it to a genitality that can be handled where, how, when, and with whom you want because it is said that times have changed; where the cohabitations and adulteries are no longer called that way but are affective compensations, the Christian remembers the sanctity of the male- female relationship and remembers God's plan for married love. Another example: In a world where people seek their self-interest, the goal is to think of oneself, to feel good, the Christian draws attention to the needs of the other and, therefore, Christian parents educate their children in these values, therefore, also to sacrifice, to renounce, not to seek their interest; educate to the attention and the needs of the brother. Naturally, the Christian is salt not because he imposes these values, but because he lives them, he does not assault those who do not share them; he practices them with joy because he is convinced that to live truly as a person is as the Gospel teaches. Jesus says that it may be the case that the salt loses its taste. Chemists say this is impossible; salt always remains salt and cannot be corrupted. The verb used in Greek to indicate this losing the taste of salt is 'μωρανθῇ,' moranthe, which means to go mad. Christians have the salt of evangelical wisdom, but they always run the risk of going mad, of losing that flavor of wisdom that they should bring to the world. How can this happen? The Christian lives in the world, lives in contact with those who think in a completely different way, and his thinking can be contaminated with the wisdom of the world; then it loses its taste, and its presence is no longer meaningful. This can happen. The Gospel cannot lose its taste, but you can lose this taste when you start with 'buts,' No. The Gospel must be understood: It can be accepted or rejected, but it cannot be modified. The taste of the Gospel salt cannot be contaminated. We listen now to the second image with which Jesus indicates what we must be in the world: "You are the light of the world. A city built on a mountain cannot be hidden." The symbolism of light is present throughout the Bible. Light is the first creature of God: "God said, let there be light and there was light." Light in the Bible is always positive because it symbolizes life; darkness symbolizes the world of the dead, of non-life. In God, there is only light. Psalm 104: "God is wrapped in light as with a mantle." Also, in the first letter of John, immediately at the beginning, it says: "God is light, and in him there is no darkness at all." No sign recalls death. Also, this light of God comes to humankind through his word, through the Torah. Psalm 109 says: "Your word is a lamp unto my feet, a light to my path." Before the veil of the temple, that separated the Holy of Holies from the Holy, the candelabra was always lit, the menorah, the seven-branched candelabrum was the symbol of the light that came from God and illuminated the world. Then, we can understand the scandal of the unprecedented statement made by Jesus: "I am the light of the world; he who follows me does not walk in darkness but shall have the light of life." For a pious Israelite, this statement was blasphemous and heretical. Jesus presented himself as light because he had shown the beauty of the face of God, the light that comes to dispel the darkness of the world, the hatred, the violence, the lies, the injustice. Therefore, the affirmation of Jesus: "I am the light of the world," is scandalous, but even more shocking is the other affirmation: "You are the light of the world." You, who? This little group of the first disciples taking their first steps following the Master. Let's go through them one by one; how many times does Jesus tell them, “you people of little faith.” They continue to cultivate dreams of worldliness, of being great, of dominating, of becoming rich; and then, at the decisive moment when they must decide to stay with the Master, they all run away; and even after Easter, they are still full of doubts and uncertainties. When the first community is born there will be many disputes and many misunderstandings. Think of the confidence that Jesus gives to this community of the first disciples and to us. "You are the light of the world." We are little lights, but Jesus has confidence in us; we must bring the light of the Gospel to the world with our lives and the word. The image of light complements that of salt. Salt mixes with food, but light does not mix. What does light do? It illuminates things; it brings out their value, what is worth and what is not worth, what is good, what is bad, what is edible, and what you should not touch because it is poisonous. It indicates the safe way and the dangerous way, indicates the ravines to avoid, thus enabling one to discern between what is good and what is bad. The disciple is called to be light with his word, person, and life, and Jesus wants the disciples to shine. They must be luminous persons. Then another example linked again to light: “A city set on a mountain cannot be hidden.” He does not invite the disciples to stand out to demonstrate that they are better than others, no; this would contradict what Jesus taught in all the other gospel passages, when he said: “Do not practice your good works before people to make yourself conspicuous,” “do not sound the trumpet when you give alms,” “do not let your left hand know what your right hand is doing.” The call of Jesus is a text from Isaiah that speaks of Jerusalem and says that this city will stand on the top of the mountains, will be the highest of the hills, and all peoples will flock to this city because out of Jerusalem shall go forth the light, the word of the Lord. Jesus is saying that it will no longer be from Jerusalem that this light will come forth, but ‘from you, my disciples, this community that was born of the proclamation of the gospel and of me.’ Now Jesus warns of a danger; as salt can lose its gospel flavor, so can the Christian dim the light of the Gospel; he can darken its splendor. Let us hear how this can happen and of what danger Jesus wants to warn us of: "Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.” Jesus warns the disciples of the danger of hiding the light of the Gospel, using the image of the bushel. What was the bushel? It was the measure of the grain. Jesus says: “Do not cover the light of the Gospel with the bushel.” You must be careful not to measure the Gospel that the disciple proclaims with human criteria, with common sense, with our reasoning. If Jesus tells you that whoever strikes you on the right cheek, you must turn the other cheek as well... if you go by your common sense, you immediately cover this light because it is unreasonable.

If he tells you that one steals your cloak and then you see that he is cold, you take off your tunic and give it to him... Well, with our reasonableness, if we put our measure, our 'bushel,' we immediately cover the light of the Gospel. Jesus warns the Christians not to obscure the light of the Gospel, that is, not to try to hide those parts that seems too difficult, for example, the sharing of goods; one share, that is, to give some alms... No, it is much more: Unconditional forgiveness, gratuitous love, even for the enemy, and the renunciation of violence... even if it seems very reasonable to wage some wars. Also, this light must shine on those who are in the house; the house is the Christian community: the light must shine, in the first place, upon those who decide to belong to the community of Christ's disciples; then this light will shine outside, but first, they must let themselves be enlightened. And Jesus says: "Let your light must shine before others, that they may see your beautiful deeds” (not good deeds). The Christian should be a beautiful person; irresistible beauty immediately attracts attention, there is no need to recommend living in a certain way when they see that you have become a beautiful person when you embody the Gospel. The Christian challenges but does not intrude; he respects the freedom, the intelligence of the other, is not called to indoctrinate but to fascinate with the beauty of an evangelical life; therefore, it does not impose codes, and, above all, I would say that it does not raise its voice because it would cease to be beautiful, frighten, and alienate. This beauty of the Christian's life is recommended in the early church in the First Letter of Peter, for example, when he writes to these persecuted communities living among pagans and Peter says: "Maintain good conduct among the Gentiles so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation" (1 Pet 2:12). The Christian breaks with worldliness and must live beautifully because he is the image of the person of Jesus who embodies the beautiful person and must show that the gospel life is beautiful. I wish you all a good Sunday and a good week.