“When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Christ, the Son of the living God.". Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, 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. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."

A cordial greeting for all, sisters and brothers.

Today we celebrate the feast of two apostles, Peter and Paul. It's a feast that brings the two together. Let us say at once, at the beginning of the history of our Church, these two apostles did not get along quite well. They had quite different pastoral situations. We are accustomed to thinking about the life of the primitive Church according to that celebrated passage found in the Acts of the Apostles: "They had one heart and one soul" (Acts 4:32). But in the history of our Church, such strong tensions and contrasts have rarely been recorded such as those held in the early years of the Church.

What was the problem? Well, the same that we find in the Church today. The tension between those who look far, they let themselves be guided by the Spirit that always pushes towards the truth and that manifests himself in a deep way to open the heart to the novelty. And, on the other hand, those who are united by the weight of traditions, which is different from Tradition. The Tradition is the same Christ. It is the person we transmit from generation to generation, without adding or removing anything, without disfiguring this image.

This is Tradition, with the capital "T". While 'traditions' are human creations. Sometimes these traditions are in tune with the teachings of Christ, but other times they distance us from Christ and we have to abandon them. Some are not healthy traditions. Traditions, in plural, refer to human creations and Tradition, in singular, is Christ, the one that we pass from generation to generation.

We must be careful that this Tradition be not hidden or deformed by traditions that do not correspond with the Gospels. There was tension in the early Church between these two groups. We have Christians of Jewish origin, closely linked to the religious traditions of their people, to the observance of all the prescriptions of the Old Testament that had served to prepare the way to the Messiah of God, but they had already done their duty.

Then there were the more open spirits who become aware that these traditions of the ancestors were to lead to Christ, but when Christ came these traditions were not needed anymore. It is similar to the situation we also find today. Some continue to impose certain traditions that with our new sensibility we need to repudiate. They become an obstacle for those who want to sincerely adhere to the Gospel. Each of us can think of certain traditions that today, people with the most open mind, no longer accept. I do not want to make concrete mentions, but each of us can think what is really in conformity with the Gospel and what dazzles it.

About Peter: Peter was a conservative because of the education he had received. He was not a conservative fanatic, but in the end, he ended up compromising with both groups in the primitive Church.

Paul: Paul was a traditionalistic fanatic, rooted on the most rigid traditions of the Pharisaic sect. Then he came to a radical break with the past and was intolerant. It often happens that conversions of people who are fanatical in a sense, become fanatics in the opposite direction when they change their mind or beliefs. This fact must be borne in mind.

Paul became fanatic with the conservatives and strongly attacks every form of conservatism. As it happens with all energies, it suffices a little spark to end up in a violent reaction. And in fact, Paul in Antioch, publicly insults Peter, treating him as hypocritical, as he tells in the letter to the Galatians.

This dispute did not lasted too long... At the end of their lives they are together under the impulse of the love that comes from the adhesion to the only teacher who is Christ. In fact, in the second letter of Peter, Paul is called "our dear brother." In the end, both have given their lives for Christ and today we celebrate their feast together.

Let us go to the text of the Gospel, after this introduction to the feast of these two apostles. It is set in the region of Caesarea Philippi, which is at the northern end of the land of Israel. Philip was a favorite son of Herod the Great, and a few days before his death, his father had assigned him the northern part of the land of Bashan, which is the present Golan—he assigned it to his son. This land is celebrated in the Bible for its fertility, with abundant pastures. Famous for the fertility of the flock, the herds. And the most charming point of this region, where the waters abound fresh and plentiful of the Jordan River, this son of Herod the Great, Philip, built his capital city in honor of Tiberius, the great person of that time, and called it Caesarea.

And to distinguish it from the other Caesarea on the coast of the Mediterranean Sea, he called it 'Caesarea of Philip'. When Alexander the Great came to this region he was delighted by the terrestrial paradise he found there and exclaimed: "This can only be the place of the god Pan and the nymphs.” In fact, the place was called 'Panias' (Pan) and then the name it now has: 'Banias' taken from the name that Alexander the Great had given to this place. And it is in this wonderful place that Jesus asks his disciples the first question.

Let us keep in mind the place, because the geographical place where the evangelist puts the two questions that Jesus asks his disciples is significant.

The first one: "Who do people say that the Son of Man is?" The disciples are fascinated by the landscape, by the easy life of the inhabitants of the region; then there is the magnificence of the two palaces that Philip built in this capital. One of them on top of the spruce that is very beautiful and from there one can see the whole fertile plains of the Golan. And facing this spectacle, Jesus wants them to become aware of the option that is asked from those who want to follow him.

What does this first question mean: "Who do people say that the Son of Man is?" It simply means the following: What do people expect of me? They have been talking about me—what do they expect? Let me also point to the context: the earthly paradise of this nature is in the streams of the Jordan. The god Pan (Elenife) knows how to give goods to his devotees, gives prosperity to the countryside, fertility to animals... And what does Jesus offer? To his friends, Philip gives them power, wealth and the joy of the life of the court.

During his celebrations he could count on the presence of an exceptional dancer, who was the star of the moment, the famous Salomé—the one who danced in Macheronte and then asked for the head of the Baptist. Philip had married the young woman. Philip could offer all this joy, which the people of this world aspire to. This is what Pan and the nymphs and Philip offer ... And Jesus asks: What do you think I can offer these people? This is the question that Jesus asks. Jesus can offer something better.

The response of the apostles: "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." These are famous people, revered by all for their sanctity, uprightness, wisdom, with which they have guided the people by the way of justice. They are the embodiment of excellent values. This is what people understood about Jesus. But if we bear in mind that this question that Jesus asks comes after the apostles have been sent to evangelize—what kind of ‘Jesus’ have they preached?

I would say that the result has not been very good because people have understood that Jesus is one among the others. Very capable, an exceptional person, one of many that are distinguished by his behavior, his loyalty, his love with the poor, for his commitment to justice, peace, non-violence, but one of many. Let us be attentive to see what kind of ‘Jesus’ we also announce… We can present him as an exceptional person but one among many.

And then comes the second question that Jesus asks: "And you, who do you say that I am?" And this question of Jesus can be paraphrased: "Who am I to you?". Which means: How much does my person count on the choices of your life, from the greatest to the smallest? Does my person count for something? Who am I to you? It is the same question that the lover asks to the beloved: Who I am for you? It does not mean: what's my name, or the diplomas that I have ... but what do I mean in your life, in the choices you make? In the moments when you are alone, who I am for you? When you work, or study ... am I present in your life or not? What importance do I have for you?

This is the question that Jesus asks his disciples to see if they have really understood him and what it means to welcome him in their own life. This is also a question that all of us must ask ourselves: Who is Jesus to me? It means: what does the presence of Jesus do in our lives, in the choices we make?

In all options we take, from the largest to the smallest. We know that a wife can, at one point, ask the husband, “How do I rank in your life? Because you are more interested in your profession, in your success… What is my ranking… what am I to you?" It is a question that we must ask and I will say —in a slightly provocative way—when some parents tell their children, at the end of their catechesis: training is over—how does Jesus rank in your life? As parents, have you presented Christ in the life of your children? How do you rank Jesus in your life? It is a very provocative question when it is understood.

And Peter does not understand it, because he responds with a formula: "You are the Christ, the Son of the living God." Very good. It is a theologically perfect statement. And Jesus will cling to the perfection of this response to pronounce a beatitude for those who, like Peter, understand and welcome the absolute novelty of the person of Jesus.

What Peter has not understood is the commitment of this authentic identification with the Master. He still has in mind the traditional Messiah of his people—the son of David. Actually, he thinks according to the judgment of the world. But the answer is correct. Jesus is not one among many. He is unique.

And Jesus responds with a beatitude: Blessed are you, Simon the son of Jonah, because it comes not from reasoning but from revelation. A revelation that those who are blessed receive because they are pure in heart. Therefore, they have that spiritual sensitivity to receive the truth that comes from God. Jesus also pronounces this beatitude: Blessed are the pure in heart because they will see God. Only those who have this purity of heart can welcome this revelation. The ones centered on the reality of this world, absolutizes it, divinizes it, do not have this purity of heart, therefore, they do not get to perceive this novelty that is Jesus of Nazareth.

And then, Jesus says to Peter: "I tell you that you are Peter and on this rock I will build my Church." I think this phrase is the most talked about and discussed among evangelical exegesis. Let us try to understand the meaning well. We need to go to the Greek text. We know the interpretation given in the last centuries, but it is not the traditional one.

In the last centuries it was said that the Pope is the rock on which the Church is built, because he is the successor of Peter, who was the rock on which the Church was built. This interpretation is not correct. It does not conform to the original text. Two terms are used here: One is 'petrós'-you are 'petrós'. Then there is talk of 'petra'. The meaning of these two terms are very different in Greek. ‘Petrós.’ A block or a stone that is carved can be ‘petrós’. When it is said: ‘Petra’ it means ‘rock’. Jesus says to Peter: You are 'petrós'. When speaking of 'rock-petra' in the New Testament, this 'rock' is one, it is Jesus of Nazareth, it is Christ. It is the Risen Lord: the Lord, the Stone, on which the Father has built the temple which is the Church. I will quote only one text, The letter to the Ephesians—though there are many. "The cornerstone is Christ Jesus" (Eph 2:20).

I also remember the letter to the Corinthians: "No one can lay another foundation than the one already laid, who is Jesus Christ" (1 Cor 3:11). Christ is the rock. And who is Peter? Jesus speaks here of the profession of faith that Peter has done. and it is this profession that Peter makes the reason why Peter is' petrós'-a block, a living stone that is placed on the cornerstone that is Christ, to build the new temple. From here come the sacrifices pleasing to God. Peter is, then, the stone. Jesus says to Peter: You are the first block, the first stone placed on the rock that I am; because you professed your faith, and this faith becomes a living stone for the new construction.

You are the first, but you are not the only one. Every Christian who professes the faith of Peter and therefore acknowledges in Christ the Lord of life becomes 'stone' as Peter was. And then continues: "And the gates of the netherworld shall not prevail against it.”

What does this expression mean? First of all, the text does not talk about the gate of hell. In the Gospel there is never talk about hell. Jesus never speaks of hell. The theme of hell was born from the fourth century onwards. Christians were the ones who created it. It is not in the Gospels. The gospel mentions 'hades', the cave they imagined was underground where everybody who died went, both the good and the bad. This is the 'hades'.

And when one talks about the rich man of the parable, it is not said that he was in hell; It is said that he was in the hades, among the dead. If we want to keep this comparison, we also talk about 'gehenna' a garbage valley that is around the city of Jerusalem in the western part. It indicated a ruined life, a life in filth. This is the image. Therefore, not the one of hell. And what are these doors of hades? Hades is the kingdom of the dead and therefore death, which is in competition with the life that is Christ. They struggle one with the other ... the kingdom of death against the kingdom of life that Christ brings.

Jesus says: the kingdom of death will not prevail over life. This is a reason for hope for all of us. We think that the reality of death, present in the world, will prevail. NO. This will not happen. Also, returning to the place of Panias: it is significant because that grotto that you saw at my back, in the spring of the Jordan, was considered as one of the entrances to the realm of death ... this vast, huge cave. It was also designated as the kingdom of death because there, in front of this grotto, Herod the Great built the temple to Augustus and this grotto had become the sacred place of this temple.

Therefore, to the believing Israelites, this was an impure place, the sign of entrance into the realm of death. And Jesus comes to this place as the Lord of life. And what Jesus says to Peter is that the kingdom of death will not conquer the kingdom of life. The last part: "I will give you the keys of the kingdom of heaven." Because of this expression, Peter has become like the gatekeeper of paradise. It is not like this.

The kingdom of the heavens is the community that has welcomed newness in the world, introduced by Jesus in his beatitudes. It is the new world; and those who enters into this new world by receiving the Lord of life with the profession of Peter, enters into this new condition. And Peter has received the keys. But the term 'key' in Hebrew is 'mafteaj' which comes from the verb 'pataj' means 'to open'. We use the keys to close. Instead, for the Hebrews it is to open. "Mafteaj" means to open. Peter has these keys because with the faith he has professed, he opens the entrance to this community which adheres to Christ. Therefore, not to shut the doors of paradise, but to throw the doors open so that all may enter by welcoming Christ whom they had professed with Peters’ faith.

Then it is: "Whatever you bind on earth ...". It is another image used by the rabbis. It indicated a judgment about what is right and what is wrong. Let us also say that this mission of tying and untying is not given only to Peter. Immediately after it is applied to the entire community. Therefore, Jesus authorizes Simon, who has recognized him as the God of life, to communicate this truth: that God transmits life through his envoy who is Christ. But what Jesus said to Simon is not for his own, but is for the whole community.

Therefore, it is the responsibility of all believers to transmit this faith. This is the message given to us in this feast of the apostles. Peter professed his faith in Christ and is the custodian of this truth, of this adherence to the Master. Paul will be the one to spread it in the world. He will be faithful to this mission that he has been given to announce the salvation and the life that comes to us through Jesus of Nazareth.

I wish you all a good feast day.