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MAKE WAY FOR US TO PASS PHARISEES PERFECT CHAMPIONS OF PURITY

"Hate, I thank you because I am not like other men, thieves, unrighteous, adultery, nor even like this tax collector. I fast twice a week and pay tithes of everything I own.".

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Like last Sunday's Gospel, this one from the XXX Sunday of Ordinary Time also contains a teaching on prayer. It is entrusted to the parable of the Pharisee and the publican in the temple, a text present only in the third gospel.

If Luca had specified the purpose for which Jesus had told the parable of the insistent widow and the unjust judge, or the need for persevering prayer (LC 18,1); this instead is narrated with specific recipients in mind: «He also spoke this parable for some who had the inner presumption of being righteous and despised others» (LC 18,9). In light of LC 16,15 where Jesus qualifies the Pharisees as those who "consider themselves righteous before men", one might think that the target of the story is precisely them alone, but the attitude targeted in the parable is a religious distortion that occurs everywhere and also affects Christian communities, and it is certainly these recipients that Luke is thinking of when writing his gospel. It is important to clarify this to avoid caricatural readings of the Pharisees, which unfortunately have not been lacking in Christianity precisely starting from the reading of this parable. And here is the evangelical text:

«Two men went up to the temple to pray: one was a Pharisee and the other a tax collector. The Pharisee, while standing, he prayed like this to himself: "Hate, I thank you because I am not like other men, thieves, unrighteous, adultery, nor even like this tax collector. I fast twice a week and pay tithes of everything I own.". The publican instead, stopped at a distance, he didn't even dare roll his eyes, but he beat his chest saying: "Hate, be merciful to me a sinner! '. I tell you: these, unlike the other, He went down to his house justified, For whoever exalts himself will be humbled, those who humble themselves will be exalted " (LC 18,9-14).

The piece can easily be divided into three parts: An introduction, of a verse; a parable of four verses (vv. 10-13); and the conclusion, of Jesus: «I tell you». The protagonists of the parable are two men, who ascend to the holiest place in Israel, the temple. The verb ascend not only says that the temple was located high up, its a mountain, but also that to go to Jerusalem one ascends, almost as if to indicate the way, also physical, how to get closer to God. In this regard we can recall the "Psalms of the Ascensions", starting from Ps 120, but also, in the Gospel, the good Samaritan who worried about the man who fell into the hands of bandits while "going down from Jerusalem to Jericho" (LC 10,30). St. Luke here describes two opposing polarities in first-century Judaism, thus showing that the characters are not chosen at random. The Pharisees were the most pious and devout people, while tax collectors were often considered thieves, a category of professionals in the pay of Rome, as Zacchaeus of Jericho could have been (LC 19,1). It also emerges that prayer at the temple could be private, while the public one was held in the morning and in the evening, and was regulated by the Templar liturgy.

So we have two men who go to the temple to pray. Their movement is identical, their purpose is the same and the place to which they go is the same, yet a great distance separates them. They are close and at the same time far away, so much so that their co-presence in the place of prayer still raises the question today, to Christians, of what it means to pray together, side by side, next to each other in the same place. It is in fact possible to pray alongside and be separated from the comparison, from comparison and even contempt: "I'm not like this tax collector" (v. 11). The differences between the two characters are also relevant for the gestures and postures of their bodies and in their positioning in the sacred space. The publican remains at the back, «stops at a distance» (v. 13), he does not dare advance, it is inhabited by the fear of those who are not used to the liturgical place, he bows his head to the ground and beats his chest saying very few words. The Pharisee, instead, expresses his confidence, his being a accustomed of the sacred place and pray while standing with your forehead high, pronouncing many refined words in his articulated thanks. This self-awareness has nothing to do with the right self-esteem, ma, marrying with contempt for others, turns out to be ostentatious arrogance, from someone who is perhaps not so sure of himself, so much so that it does not harbor any doubt in itself. And the presence of others serves to corroborate his consciousness of superiority. The verb used by Luke, exoutheneine, translated as «despise», literally means "to retain nothing", and it will be Herod's attitude towards Jesus in the story of the passion (LC 23,11). The Pharisee's confidence in condemning others is necessary to sustain the confidence of his own being better and right.

In the words of the Pharisee it also emerges what image of God he has. He prays "within himself", that is, "turned to himself" (cf.. automatic process Of LC 18,11) and his prayer seems dominated by the ego. Formally he gives thanks, but in truth he thanks God not for what he has done for him, but rather for what he does for God. The sense of thanksgiving is thus distorted since his ego replaces God and his prayer ends up being a list of pious services and a satisfaction with his not being "like other men" (v. 11). The lofty image of himself clouds that of God so much that it prevents him from seeing as a brother the one who prays in the same place and feels so at ease that God only has to confirm what he is and does.: It does not require conversion or change. Thus Jesus reveals that God's gaze does not welcome his prayer: «the publican returned to his house justified, unlike the other" (v. 14). Revealing to the reader the quiet prayer of the two characters in the parable, Luke makes an incursion into their interiority and into the soul of those who pray, showing that background of prayer that can be one with it, or conflict with it. It opens like this, in this song, a glimpse of light on the heart and depths of those who pray, on the thoughts that inhabit him while he is collected in prayer. This is a bold but important operation, because behind the words that are pronounced in liturgical or personal prayer there are often images, thoughts, feelings that can also be in sensational contradiction with the words that are spoken and with the meaning of the gestures that are made.

It is the relationship between prayer and authenticity. The Pharisee's prayer is sincere, but not truthful. It is that of the publican, while that of the Pharisee remains only sincere, as it expresses what this man believes and feels, however, bringing to light the pathology hidden in his words. They, that is, truly believing what he says, at the same time he shows that what moves him to prayer is the intimate conviction that what he does is enough to justify him. Therefore his conviction is granitic and unshakable. His personal sincerity is consistent with the image of God that moves him.

Let us underline the verse again 13, that is, the posture and prayer of the publican which contrasts with that of the Pharisee. He stays behind, perhaps in the most remote space compared to the temple building, he doesn't roll his eyes, but he recognizes himself as a sinner by beating his chest, the way David said: "I have sinned against the Lord" (2Sam 12,13); like the "prodigal son" he says: «I have sinned against heaven and against you» (LC 15,21). The publican's prayer is not centered on himself, but he asks for only one thing - mercy - with the expression: «Have mercy», inexorably, what does it mean: propitiate, make benevolent, atone for sins. The publican makes no comparison, he considers himself the only sinner, a real sinner. In the end, al v.14, we encounter Jesus' comment, which highlights who is justified and who is not. The answer begins with the expression: «I tell you» (lego smile), as if to signal a significant conclusion, a request for solemn attention. Then Jesus says that of the two who had gone up to the temple, only the publican came away justified. The verb used by Jesus means to descend home (the CEI: "went home"). The sinner's prayer is accepted by God, that of the Pharisee, however, was not because he had nothing to ask. God, on the other hand, always welcomes requests for forgiveness when they are authentic and this parable therefore turns out to be a further teaching on prayer, like the one just above, of the judge and the widow.

The Christian reader through this parable understands that the authenticity of prayer passes through the good quality of relationships with others who pray with me and who with me form the body of Christ. And in the Christian space, in which Jesus Christ is "the image of the invisible God" (With the 1,15), prayer is a process of continuous purification of the images of God starting from the image revealed in Christ and him crucified (cf.. 1Color 2,2), image that contests all the counterfeit images of God. We can say that the Pharisee's attitude is emblematic of a religious type that replaces the relationship with the Lord with quantifiable performances, he fasts twice a week and pays tithes of everything he buys, also performing supererogatory works. To the relationship with the Lord under the sign of the Spirit and the gratuitousness of love, it replaces a form of seeking sanctification through control, which requires detachment from others. The prayer, instead, suggests Luca, requires humility. And humility is adherence to reality, to the poverty and smallness of the human condition, all’humus of which we are made. It is courageous self-knowledge in the face of the God who manifested himself in the humility and abasement of the Son. Where there is humility, there is openness to grace and there is charity and mercy is found.

From the Hermitage, 26 October 2025

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STAND ASIDE, FOR WE PHARISEES, CHAMPIONS OF PURITY, ARE COMING THROUGH

“Oh God, I thank Thee that I am not like other men — thieves, unjust, adulterers — nor even like this publican. I fast twice a week, and I pay tithes on all I possess».

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As in last Sunday’s Gospel, so too in that of this Thirtieth Sunday in Ordinary Time we find a teaching on prayer. It is conveyed through the parable of the Pharisee and the publican in the temple — a text found only in the third Gospel. If Saint Luke had specified the purpose for which Jesus told the parable of the persistent widow and the unjust judge, namely the necessity of persevering prayer (Page 18:1), this one, on the other hand, is told with certain hearers clearly in mind: “He also told this parable to some who were convinced of their own righteousness and despised others” (Page 18:9). In the light of Luke 16:15, where Jesus describes the Pharisees as those “who justify themselves in the sight of men”, one might suppose that they alone are the intended target of the narrative. Yet the attitude denounced in the parable is a religious distortion that can arise anywhere — it inhabits even Christian communities — and it is surely to such as these that Luke directs his Gospel. It is important to make this clarification so as to avoid caricatured readings of the Pharisees, which unfortunately have not been lacking within Christianity, often beginning precisely from this parable. And here is the Gospel text itself:

“Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. The Pharisee took up his position and spoke this prayer to himself, 'Oh God, I thank you that I am not like the rest of humanity — greedy, dishonest, adulterous — or even like this tax collector. I fast twice a week, and I pay tithes on all I possess.’ But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'Oh God, be merciful to me a sinner ’. I tell you, the latter went home justified, not the former; for whoever exalts himself will be humbled, and the one who humbles himself will be exalted”. (Page 18:9–14).

The passage can easily be divided into three parts: an introduction of one verse; a parable of four verses (vv. 10–13); and the conclusion spoken by Jesus: “I tell you.”The protagonists of the parable are two men who go up to the holiest place in Israel, the Temple. The verb to go up indicates not only that the Temple stood on high, upon a mountain, but also that one ascends when going to Jerusalem — almost as though to suggest, even in bodily movement, the manner in which one draws near to God. In this regard we may recall the Psalms of Ascent, beginning with Psalm 120, and likewise, in the Gospel, the Good Samaritan who took care of the man fallen among robbers while “going down from Jerusalem to Jericho” (Page 10:30). Saint Luke here depicts two opposing poles within first-century Judaism, showing that the characters were not chosen at random. The Pharisees were regarded as the most pious and devout, while the tax collectors were often seen as thieves — a class of professionals in the service of Rome, as Zacchaeus of Jericho may have been (Page 19:1). It also becomes clear that prayer in the Temple could be private, while public prayer was held in the morning and in the evening and was governed by the Temple liturgy.

We thus have two men who go to the Temple to pray. Their movement is identical, their purpose the same, and the place to which they go is one and the same; yet a great distance separates them. They are close to each other and yet far apart, so that their being together in the place of prayer raises, even for us Christians today, the question of what it truly means to pray together — side by side, one beside another, in the same sacred space. It is indeed possible to pray next to someone and yet be separated by comparison, by rivalry, or even by contempt: “I am not like this tax collector” (v. 11). The differences between the two characters are also evident in their gestures, in the posture of their bodies, and in the way they situate themselves within the sacred space. The tax collector remains at the back, “standing at a distance” (v. 13); he does not dare to come forward, he is filled with the awe of one unaccustomed to the liturgical place; he bows his head to the ground and beats his breast, uttering but a few words. The Pharisee, on the other hand, displays his assurance, his familiarity with the holy place; he prays standing upright, head held high, pronouncing many carefully chosen words in his elaborate thanksgiving. This self-awareness has nothing to do with proper self-respect; joined with contempt for others, it becomes a form of ostentatious arrogance — perhaps the posture of one who, in truth, is not so sure of himself, and who harbours no doubt within. The presence of others serves only to confirm his sense of superiority. The verb used by Luke, exoutheneine, translated as “to despise”, literally means “to regard as nothing”, and it will describe the attitude of Herod toward Jesus in the Passion narrative (Page 23:11). The Pharisee’s certainty in condemning others is the very means by which he sustains the illusion of his own righteousness and superiority.

In the words of the Pharisee there also emerges the image of God that he bears within himself. He prays “to himself” — that is, “turned toward himself” (pros heauton, Page 18:11) — and his prayer appears to be ruled entirely by the ego. Formally, he performs an act of thanksgiving, yet in truth he thanks God not for what God has done for him, but for what he does for God. The very meaning of thanksgiving is thus distorted, for his self takes the place of God, and his prayer becomes a catalogue of pious achievements and a self-satisfaction at not being “like other men” (v. 11). His exalted image of himself obscures that of God, to the point of preventing him from seeing as a brother the man who prays in the same holy place. He feels himself so perfectly righteous that God has nothing left to do but to confirm what he already is and does: he has no need of conversion, no need of change. Thus Jesus reveals that God’s gaze does not look with favour upon his prayer: “the tax collector went home justified, rather than the other” (v. 14). By unveiling for the reader the subdued prayer of the two figures in the parable, Luke ventures into their inner world — into the soul of the one who prays — showing that hidden background of prayer which may either be one with it or at odds with it. This passage thus opens a window of light upon the heart and the depths of the one who prays, upon the thoughts that dwell within him even as he stands in prayer. It is a bold but essential insight, for behind the words uttered in prayer — whether liturgical or personal — there often lie images, thoughts, and feelings that may stand in striking contradiction to the very words we speak and to the gestures we perform.

It is the relationship between prayer and authenticity. The prayer of the Pharisee is sincere, but not truthful. That of the tax collector is truthful, whereas the Pharisee’s remains merely sincere — in that it expresses what this man believes and feels, yet at the same time reveals the hidden pathology within his words. Believing truly what he says, he also shows that what moves him to pray is the inner conviction that what he does is sufficient to justify him. Hence his conviction is granite-like and unshakable. His personal sincerity is wholly consistent with the image of God that animates him.

Let us pause once more upon verse 13 — upon the posture and the prayer of the tax collector, which stands in direct contrast to that of the Pharisee. He remains at the back, perhaps in the most distant space of the Temple precincts; he does not lift his eyes to heaven but acknowledges himself as a sinner, beating his breast as David once said, “I have sinned against the Lord” (2 Sam 12:13); and as the prodigal son confessed, “I have sinned against heaven and against you” (Page 15:21). The prayer of the tax collector is not centred upon himself; he asks only one thing — mercy — with the expression “Be merciful” (hilaskomai), which means to propitiate, to make favourable, to atone for sins. The tax collector makes no comparison; he considers himself the only sinner, a true sinner. Finally, in verse 14, we find the comment of Jesus, who indicates who is justified and who is not. His response begins with the expression “I tell you” (lego smile), signalling a solemn conclusion, a call for attentive listening. Then Jesus declares that of the two who went up to the Temple, only the tax collector went down to his house justified. The verb used by Jesus means to go down to one’s house. The sinner’s prayer is received by God; the Pharisee’s is not, for he had nothing to ask. God, however, always welcomes the plea for forgiveness when it is sincere. This parable thus becomes yet another teaching on prayer — like the one just above, of the judge and the widow.

Through this parable, the Christian reader understands that the authenticity of prayer passes through the goodness and integrity of one’s relationships with others who pray alongside us and who, together with us, form the Body of Christ. In the Christian sphere, where Jesus Christ is “the image of the invisible God” (With the 1:15), prayer becomes a process of continual purification of our images of God, beginning from the image revealed in Christ — and in Him crucified (cf. 1 Color 2:2) — the image that contests and unmasks all false and distorted representations of God. The attitude of the Pharisee may be seen as emblematic of a religious type that replaces relationship with the Lord by measurable performance. He fasts twice a week and pays tithes on all he acquires, even undertaking works of supererogation. In place of a relationship with the Lord marked by the Spirit and by the gratuity of love, there arises a pursuit of sanctification through control — a striving that demands separation from others. Prayer, on the contrary, as Luke suggests, requires humility. And humility is an adhesion to reality — to the poverty and smallness of the human condition, to the humus from which we are made. It is the courageous knowledge of oneself before the God who has revealed Himself in the humility and self-emptying of the Son. Where there is humility, there is openness to grace, and there is charity, and mercy is found.

From the Hermitage October 26, 2025

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STAY AWAY, WHAT WE HAPPENED, THE PHARISEES, PERFECT CHAMPIONS OF PURITY!

«Oh God, I thank you because I am not like other men, thieves, unfair, adulterers, nor like this publican. "I fast twice a week and pay tithes of everything I own.".

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Just like in last Sunday's Gospel, Also in that of this thirtieth Sunday of Ordinary Time we find a teaching on prayer. It is expressed through the parable of the Pharisee and the publican in the temple, a text present only in the third Gospel. If Saint Luke had specified the purpose for which Jesus told the parable of the persevering widow and the wicked judge—viz., the need to always pray without fainting (LC 18,1) —, in this other, instead, is narrated with specific recipients in mind: "He also told this parable for some who trusted in themselves because they considered themselves righteous and despised others." (LC 18,9). In the light of Lk 16,15, where Jesus describes the Pharisees as those "who consider themselves righteous before men", It could be thought that they are the only recipients of the story. However, The attitude denounced in the parable is a religious distortion that can manifest itself anywhere; also lives in Christian communities, and it is surely to these recipients that Luke addresses his Gospel.. It is important to specify this to avoid caricatured readings of the Pharisees, what, unfortunately, have not been lacking in Christianity, born precisely from the interpretation of this parable. And here is the evangelical text:

«Two men went up to the temple to pray; one was a Pharisee and the other a publican. The Pharisee, erected, He prayed inside saying: “Oh God, I thank you because I am not like other men, thieves, unfair, adulterers, nor like this publican. “I fast twice a week and pay tithes of everything I own.”. But the publican, staying at a distance, He didn't even dare to raise his eyes to the sky., but he beat his chest saying: “Oh God, have mercy on me, that I am a sinner. I tell you that this one went home justified and that one did not.; because everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (LC 18,9-14).

The passage can easily be divided into three parts: a verse introduction; a four verse parable (vv. 10-13); and the conclusion pronounced by Jesus: “I tell them”. The protagonists of the parable are two men who climb to the holiest place in Israel, the temple. The verb rise indicates not only that the temple was on top, on a mountain, but also that to go to Jerusalem one ascends, almost as if to suggest—even in physical movement—the way in which one approaches God. For this purpose we can remember the Psalms of the climbs, starting with the Psalm 120, and also, in the Gospel, the figure of the good Samaritan who took pity on the man who fell into the hands of bandits while "going down from Jerusalem to Jericho" (LC 10,30). Saint Luke presents here two opposite poles within 1st century Judaism, thus showing that the characters were not chosen at random. The Pharisees were considered the most pious and devout people, while tax collectors were often seen as thieves: a class of professionals at the service of Rome, What Zacchaeus of Jericho could have been like (LC 19,1). In this passage it is also made present that prayer in the temple could be private., while public prayer was held in the morning and afternoon, and was regulated by the temple liturgy.

Have, well, to two men who go up to the temple to pray. Their movement is identical, their purpose is the same and the place they are going is the same.; however, a great distance separates them. They are close and at the same time distant, so that their joint presence in the place of prayer also raises today, to Christians, the question of what it truly means to pray together, side by side, in the same sacred space. Indeed, it is possible to pray together with another and, however, be separated by comparison, rivalry or even contempt: "I am not like this publican" (v. 11).

The differences between the two characters They are also notable in the gestures, in the posture of their bodies and in the way they are situated within the sacred space. The publican remains in the background, "keeping at a distance" (v. 13); does not dare to move forward, is inhabited by the fear of those who are not accustomed to the liturgical place; He bows his head to the ground and beats his chest, saying just a few words.. The Pharisee, instead, expresses his security, his condition of habituation to the holy place; now raised, with your head held high, uttering many carefully chosen words in his elaborate thanks. This self-awareness has nothing to do with fair self-esteem.; linked to contempt for others, is revealed in a form of ostentatious arrogance perhaps on the part of someone who actually, he's not so sure of himself, to the point that he has no doubt inside. The presence of others only serves to reinforce his consciousness of superiority.. The verb used by Luke, exoutheneín, translated as "despise", literally means “to consider as nothing”, and describes Herod's attitude toward Jesus in the Passion story (LC 23,11). The Pharisee's confidence in condemning others is the means by which he sustains the illusion of his own righteousness and superiority..

In the words of the Pharisee the image of God that he carries within himself is also revealed. Pray “with yourself”, that is to say, "directed toward oneself" (Pros haughton, LC 18,11), and his prayer seems dominated by ego. Formally performs a thanksgiving, but in reality he thanks God not for what God has done for him, but for what he does for God. The sense of gratitude is thus denatured, for his own self takes the place of God, and his prayer becomes a catalog of pious practices and a self-congratulation for not being "like other men." (v. 11). The magnified image of himself obscures that of God to the point of preventing him from seeing the one who prays in the same holy place as a brother.. He feels so righteous that God has nothing to do but confirm what he already is and does.: does not need any conversion or change. So, Jesus reveals that God's gaze does not take pleasure in his prayer: «The publican went home justified, and the other doesn't" (v. 14). By revealing to the reader the silent prayer of the two characters in the parable, Luke penetrates into his inner world — into the soul of the one who prays — showing that undercurrent of the prayer that may coincide with it or conflict with it.. This passage opens, therefore, a slit of light on the heart and depths of those who pray, about the thoughts that inhabit him even while he is collected in prayer.
This is a bold observation, but necessary, because behind the words spoken in prayer - whether liturgical or personal - images are usually hidden, thoughts and feelings that may be in flagrant contradiction with the words that are said and with the meaning of the gestures that are made.

It's about the relationship between prayer and authenticity. The Pharisee's prayer is sincere, but not true. That of the publican on the other hand, it's true, while that of the Pharisee remains merely sincere, to the extent that it expresses what this man believes and feels, but at the same time it reveals the hidden pathology in his words. Truly believing in what he says, It also shows that what drives him to pray is the intimate conviction that what he does is enough to justify it.. That is why his conviction is granite and unbreakable.. His personal sincerity is fully consistent with the image of God that moves him..

Let's stop once again at the verse 13, in the posture and prayer of the publican, that serve as a counterweight to those of the Pharisee. Stay behind, perhaps in the space furthest from the temple precinct; does not raise his eyes to the sky, but he recognizes himself as a sinner by beating his chest, the way David said: "I have sinned against the Lord" (2 Sam 12,13); and as the prodigal son confessed: "I have sinned against heaven and against you" (LC 15,21). The Publican's Prayer Is Not Self-Centered; He asks for one thing—mercy—with the expression “Have compassion.” (hilaskomai), What does it mean to encourage?, become favorable, atone for sins. The publican makes no comparisons; he considers himself the only sinner, a true sinner. Finally, in the verse 14, we find Jesus' comment, that highlights who is justified and who is not. His response begins with the expression "I tell you." (lego smile), as to point out a significant conclusion, an invitation to listen attentively. After, Jesus declares that of the two who went up to the temple, only the publican went home justified. The verb used by Jesus means to descend home. The sinner's prayer is accepted by God; that of the Pharisee, instead, no, because he had nothing to ask for. God, however, always welcome pleas for forgiveness when they are authentic. This parable thus becomes a new teaching on prayer, just like the previous one, that of the judge and the widow.

Through this parable, The Christian reader understands that the authenticity of prayer depends on the quality and goodness of the relationships with others who pray with me and who, together with me, they form the Body of Christ. In the Christian sphere, where Jesus Christ is "the image of the invisible God" (With the 1,15), Prayer becomes a process of continuous purification of our images of God, from the image revealed in Christ — and in Him crucified (cf. 1 Color 2,2) —, image that questions and unmasks all false and distorted representations of God. The attitude of the Pharisee can be considered emblematic of a religious type that replaces the relationship with the Lord with quantifiable returns.. He fasts twice a week and pays tithes on everything he acquires., even performing supererogatory works. Instead of a relationship with the Lord under the sign of the Spirit and the gratuitousness of love, a form of search for sanctification appears through control, that requires distancing from others. The prayer, Instead—as Luke suggests—, requires humility. And humility is adherence to reality, to the poverty and smallness of the human condition, al humus what we are made of. It is the courageous knowledge of oneself before God that has manifested itself in the humility and self-emptying of the Son.. Where there is humility, there is openness to grace, there is charity and mercy is found.

From the Hermitage, 26 October 2025

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