Thursday, December 30, 2010
Tuesday, December 28, 2010
I Want Tamil Wedding Card
Technical problems
Dear readers, we apologize to you if for a few hours viewing this blog was not correct: some technical problems beyond our employees did appear a bit 'wherever relevant images the content of these pages. Even now, the view is sometimes uncomfortable. We will try to resolve the last few problems in the shortest possible time. The editors
Saturday, December 25, 2010
Inexpensive Baton Outfits
Nativity of the Lord The Homilies of Bishop Catella
publish the text of the Homilies of Bishop Alceste Catella during SS. Mass for the Nativity of the Lord that he himself presided over in the night and on Christmas Day at the Cathedral of Sant'Evasio.
Nativity of the Lord - In nocte
Dear,
in this most holy night we - as pastors - to make our journey to Bethlehem, to "see" those words which today has become visible to us, we want listen to what - with infinite love - that Word has to say.
The texts we have heard tell of a long wait to be set in motion events that promises to weave a story that is already "history of salvation", yet still waiting for its completion. And the Birth of Jesus is the answer to this perennial constant expectation that pervades in all ages, all mankind ...
To download the complete text of click here .
Nativity of the Lord - In die
Dear,
By speaking in human terms, was made man. The human experience to which someone speaks and is listened to, someone who listens and accepts asked him the word experience is able to understand something of the divine, not only that it is precisely this experience that God plunges to tell us his personal identity, to give and make visible to us all of himself. Listening and viewing are thus two ways of access to the mystery of Jesus Christmas, dear friends, is this: the child of Bethlehem hear and see God, the Word of God, his word audible and visible.
"but in these last days God has spoken to us by a Son ...", that told us the author of Hebrews ... To download the
complete text of click here .
Nativity of the Lord - In nocte
Dear,
in this most holy night we - as pastors - to make our journey to Bethlehem, to "see" those words which today has become visible to us, we want listen to what - with infinite love - that Word has to say.
The texts we have heard tell of a long wait to be set in motion events that promises to weave a story that is already "history of salvation", yet still waiting for its completion. And the Birth of Jesus is the answer to this perennial constant expectation that pervades in all ages, all mankind ...
To download the complete text of click here .
Nativity of the Lord - In die
Dear,
By speaking in human terms, was made man. The human experience to which someone speaks and is listened to, someone who listens and accepts asked him the word experience is able to understand something of the divine, not only that it is precisely this experience that God plunges to tell us his personal identity, to give and make visible to us all of himself. Listening and viewing are thus two ways of access to the mystery of Jesus Christmas, dear friends, is this: the child of Bethlehem hear and see God, the Word of God, his word audible and visible.
"but in these last days God has spoken to us by a Son ...", that told us the author of Hebrews ... To download the
complete text of click here .
Thursday, December 23, 2010
Where Can I Buy Cardhu In Canada
In his video message for the good wishes Christmas in the Holy Bishop Alceste Catella
Here is the video message that Bishop Alceste Catella has to reach even more people this year to his wishes for Christmas and New Year we are about to begin.
Wednesday, December 22, 2010
The Vanities Sheet Music
"The whole world in an embrace" The Christmas Concert of the youth of the Diocese
It is designed on the evening of Wednesday, December 22, 2010, at the PalaFerraris of Casale Monferrato, the traditional Christmas concert brought the young people of the Diocese of Casale Monferrato . In late evening
Mgr. Alceste Catella wanted to greet and thank all the people present at the concert, especially young people, to whom he addressed an invitation to attend the World Youth Day this August in Madrid.
Mgr. Alceste Catella wanted to greet and thank all the people present at the concert, especially young people, to whom he addressed an invitation to attend the World Youth Day this August in Madrid.
Ear Infection Blood Pus
my Christmas card and an article that will appear tomorrow on Sunday
My Cards for Christmas 2010
Jesus' thirst
1. The thirst of Jesus
is a thirst for the love of people took so
as they are,
with their poverty and their wounds,
with their masks and their defense mechanisms
and even with all their beauty.
2. His thirst is that each of us
- "great" or "small" does not matter -
can live fully and be filled with joy.
3. His thirst is to break the chains that closed in
guilt and selfishness,
allowing us to move forward and grow in inner freedom.
4. His thirst is free
energy hidden deep within us so that we may
men and women of compassion,
artisans peace
like him,
5. no escape from suffering and conflict
of our broken world, but
take our place and creating communities and places of love, so
bring hope to this land.
(Jean Vanier, Jesus, the gift of love)
COMMENT MY
Each verse expresses a core value of the coming of Jesus
1. The deep meaning of the Incarnation
2. The gift of abundant life
3. Liberation truer
4. Transfigured in the image of the Son
5. manufacturers hope
Don michele on Future of 23 12 2010
Christmas 1944
tells us a novel that at Christmas! 944, in Nazi Germany devastated by the bombing, residents of a small village on the border with France, celebrated their poor Christmas. There are two brothers, the ancient lords of the place, some of their servants, some farm family with children and the elderly. There is also a girl who has just given birth, after a violence. The child is wrapped in swaddling clothes, emerging only enough to show the face of a deformity on the little face still red. The Mother is hesitant, does not know how it will be accepted. Her smile lights up his face when the two brothers, on behalf of everyone here take both with love and simple human being. The small community to the mother and profound words of welcome for the child the promise of proximity. That will be the true Christmas, Christmas of hope. Germany reborn because there are Germans who are men and men who know how to love. It is the message of Ernst Wiechert in his book Missa Sine Nomine.
could be repeated today a story that, when parents and grandparents and grandchildren to encourage daughters to have abortions have no problems for study, work or just for comfort?
And what of the acceptance of life when the child would be born even just a small flaw, but treatable?
The acceptance of life is increasingly conditioning. I welcome you only if ...
If we solved the economic problems, those working, those of mature couple.
Today we went to you I welcome only if you are healthy, because otherwise you'll be a miserable and it's better that you do not suffer.
In fact we think of our suffering and our troubles. We are afraid of having to serve life in all our lives.
But should not this be the project of giving birth to a child? Serving life with our lives.
Unfortunately for most people is not so and we are collecting poisonous fruit of individualism.
The child does not ask for more than a gift but a right, as if the people could claim rights.
And if the child is a right, must be a child that does not create problems, because the you want for your own gratification. On this way the joy of motherhood has become a super medicalized route, where the various stages are anxiety-inducing by definition. As with anxiety, the tests performed on pregnant women are at the level of the biopsies. Many doctors now conquered the defensive medicine, recommended only in the direction of investigations too, so that abortion remains as a final perspective in case of complications. The selection of the unborn is sadly coming into our mentality. It is a sliding inhumane.
If you want to recover their humanity that we must work in two directions. The first is to use the medicine and especially to investigate treat any abnormalities of the unborn. In this field, now you can do really wonderful things, not at all justify the choice of abortion. Second, work on yourself: you must go back to having children out of love. Who loves and teaches us to love, becomes able to accommodate all life. As in Christmas 1944.
Wednesday, December 15, 2010
Free Brent Everett Themes
Future December 19, 2010 VI OF ADVENT
Sunday, December 19, 2010 VI
FESTIVAL OF ADVENT OF DIVINE MATERNITY '
DEAR MARY,
this week found plenty of material, use it in the days before Christmas, though I hope to send a message with any comments yet Christmas.
Reading Isaiah 62, 10 - 63, 3b
in those days. Isaiah said, "Go through, go through the gates, / cleared the way for the nation, Build up, build the road / Remove the stones, / raised a banner for the peoples." Here is what the Lord does hear / ends of the earth: / 'Tell the daughter of Zion: / "Behold, here comes your savior, / lo, he has with him the prize / reward and its preceding it." / They will be called "Holy People" / "Redeemed of the Lord." / And thou shalt be called Sought, / "City not abandoned". " "Who is this coming from Edom, / Bozrah with garments dyed red, / beautiful in her dress, / which extends into the fullness of his strength? ". / 'I who speak in righteousness, And I'm big on saving. " / "Why is your red dress / and your clothes like those who presses in the press?". / "In the tub I pressed alone / and none of my people he was with me."
Letter of Paul to the Philippians 4: 4-9
Brothers, always be happy in the Lord, again I say: be happy. Your kindness is known to all. The Lord is near! Be anxious for nothing, but in all circumstances you present your requests to God by prayer and supplication with thanksgiving. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus In conclusion, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is honorable, what is virtue and what is worthy of praise, this is the subject of your thoughts. The things you have learned and received and heard and seen in me, put them into practice. And the God of peace will be with you!
Luke 1, 26-38th
at that time. The angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a virgin betrothed to a man of the house of David, named Joseph. The Virgin name was Mary. Came to her and said, "Hail, full of grace, the Lord is with thee." But she was very upset and wondered what was the meaning of a greeting like this. The angel said to her: "Do not be afraid, Mary, for you have found favor with God and behold, conceive a son, and you shall call his name Jesus will be great and will be called Son of the Lord God will give the throne of his father David and reign over the house of Jacob forever and his kingdom will never end. " Then Mary said to the angel: "How can this be, since I do not know man?". And the angel said: "The Holy Spirit will come upon you and the power of the cover you with his shadow. So who will be born will be holy and will be called the Son of God And behold, Elizabeth, your kinswoman Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren nothing is impossible with God '. Mary said, Behold the handmaid of the Lord done to me according to thy word. "
COMMENT
reading the prophet Isaiah 62.10-63.3 b
This beautiful text could be entitled "the song of return" and at the same time, "the song of the encounter with the Bridegroom."
The author has lived for almost three centuries after the prophet Isaiah, however, just below the name of Isaiah, were also collected writings that concerned later.
Chapter 62 starts (not shown here) with: "For Zion's sake I'll keep silent." Finally, the prophet says, opens the Word of God that so far had become distressingly absent. Thus was overshadowed any hope, the tragedy of war loomed without a possible future, and the distance put at risk the wait and then faded away, even the best of the faithful people, the lure of love granted by God in time. But now the Lord speaks, and ensures that "people will see your righteousness (of Zion)." Here are so beautiful wedding pictures.
will not be used the adjective "Abandoned, devastated," but the new name for Jerusalem will be "my joy, married, because the Lord will find His delight in you ... and your land will be her husband." (62.1 to 4). On completion of the nuptial image, the image of Jerusalem began secure, with solid walls and "sentinels, all day and all night, do not ever hold their peace." (62.6). They continue to talk, ask, call, check the guards, day and night, in respect of those approaching the city, guaranteeing peace and security.
At this point, the text of the invitation today's formula, to those who now live in security in the holy city, to open the doors and welcome those who return from the dispersion to be the holy people. Is restored to the unit and those who live in Jerusalem have to worry about receiving, to pave the road to free her from the stones, to make it easy. In that case, the exiles will triumph and will be "like a banner for the peoples." So it can be shown to all nations that this release is the result of the meeting with "your Savior." New titles still come back to the splendid city, "City sought, not abandoned city."
The Prophet continued: "You are approaching a mysterious" (63.1). Obviously
sentinel screams from this mysterious character and puts the essential questions, before it can enter the city. And the respondent says, showing his impressive size and his ability to judge and to win over the people. No one else has been able to give freedom to his people, but only he has won. He who knocks at the door of the city is the powerful image of a warrior who has won all the armies and back, covered in blood, winner. Her red dress is like that of one who presses the grapes after harvest. It cries out to the guard who won, and won for itself: "No one was with me."
And all the text, which makes us feel for the crudeness of the message (and continues even more dramatic later), expresses the power of God, totally free and powerful, that freedom from a nightmare, from a siege by the prospect of a massacre secure. Reappeared on the horizon for the release and return, unexpected, when the trust seemed to have disappeared, despite promises and assurances of God
he wins and returns to being the one who redeems his people. Indeed it is the only bride resplendent with which it is totally in love. She offers her beauty and splendor and put it back on the throne.
Letter of Paul to the Philippians 4.4 to 9
In the letter to the community of Philippi, founded on his second missionary journey (49-52 AD) Paul probably wrote from Ephesus, during a prison, even though the texts do not speak exactly to a prison in this city but remember only Caesarea and Rome.
And yet, in Ephesus there was a riot because the silversmiths, due to the success of the new preaching of Paul, had dropped the sale of silver shrines of Artemis, much venerated at Ephesus (Acts 19, 23-41) . Recalling his stay in this city, Paul speaks of a permanent "between tears and tribulation" (Acts 20:19).
because the letter could have been written around 57 AD Paul
death feels close, and yet feels joy and wish to share with him (2:17).
The first part of this text (4:4-5) and the third part (4, 8-9) have, as a reference, the nearness of God, while in the central part (4, 6-7), Prayer opens his life to the world of God through a deep communication of thanksgiving, supplication and prayers. The peace of God will guard the hearts and minds of everyone in Jesus
In this text, Paul urges us to keep intact the peace of Christ:
- keep away every shadow of unease;
- pray with confidence, saying to God your troubles and He will give you peace,
which is full harmony with Him, above all and beyond all intellectual effort
accident
- this peace, however, does not detract from the concrete and critical examination, to understand what is
, what is just, virtuous and worthy of praise;
- believer grows in responsibility to assess and appreciate the world what really matters
;
- you need a standard of discernment: It is important to deal with the teaching and conduct of the apostle, and then the whole Church because, in
Christian community, in particular, is can learn to understand what is true and right in the eyes of God
What should distinguish the Christian community, and that it shall make known to all, is the "goodness" (referring to the "gentleness of Jesus" (2 Cor .10,1) as a model for Paul and for the community). It 's a royal dowry. Only those who do not have to defend fiercely their privileges can be allowed to have power and mercy. Now community has a heavenly calling, "The Lord is near." So it helps to an attitude of deep faith linked to the salvation of Jesus goodness, mercy, not to bring balance angustiarsi because everything is measured by the Lord. The concerns and anxieties threaten the joy and therefore must be offered to God with requests, prayers, intercessions and "thanksgiving" for all (4.6). Then, the peace of God will guard the hearts of all.
Reading of the Gospel according to Luke 1.26-38th
The Gospel of Luke tells us that, finally, the waiting is done through the centuries
message and God's choice for Maria. The mysterious encounter with the angel Gabriel and the Virgin Mary is told with their schemes and languages \u200b\u200bof the Old Testament.
The town of Nazareth is unknown in the Bible as insignificant, and yet here
is the beginning of the presence of the Son of God among us. And 'the Lord who makes a gift, but
needs, as always, acceptance and availability of those who knows
taken seriously. In the story, to make the Alliance, were called before the people of Israel, and Jerusalem, but all is revealed to be incapable. The angel is from Mary. And the dialogue is developed with this young woman is presented as the Jerusalem saved, as the daughter of Zion (Zep 3:14; Zac 9:9): "Rejoice, O beloved (what did you the favor of God), the Lord is with you. "
the disturbance of Mary that is not considered at the angel answered and reassuring showing the future of the child. The guarantee of a son would go crazy with joy every Jewish girl, Maria, however, stops at 'question: "How is that possible?" because it wants to have clarity on its possible different behavior. To say' yes' to God implies a conversion of life. And the revelation is widening again, and ensures that the angel
Mary must be reassured, should not change anything about his plans. In the background image is crucial for the people of Israel. Mary is like the free people of the exodus that walks in the shadow of God (Exodus 40:35, Num 9 , 18:22, 10:34).
The Lord will work alone and we will simply require great trust and loyalty.
"Mary becomes the new Zion, like on the hill of historical Jerusalem, there were the living symbol of the Presence of God in history (the Palace of David) and space (the temple) and the smoke of sacrifices and incense evoked transcendence God reaches out to man, so Mary is the center of Jerusalem eschatological (end) because it is presented to humanity in her womb the Son of God "(Ravasi).
Then Mary uttered her "yes" free and conscious, without placing barriers, and without
consult others. He knows that everything is in its trust. So this is the day when Christ began his pilgrimage in the world. For now, only in Mary. It 'started Christmas.
It 's a text where the names are repeated with the insistence of the characters. God knows us by name and we are precious in his sight.
DEPTH:
I propose the second predicate of Advent P. Cantalamessa TOOK TO THE POPE. LOOK HOW IS THE THEME OF THE GIFT DEELLA eternal life that Christ gives us in his Nativity
"VI proclamation of eternal life" (1 Jn 1:2)
1. Secularization and secularism
In this meditation we look at the second rock that meets the evangelization in the modern world, secularization. In the Motu Proprio with which Pope established the Pontifical Council for the Promotion of the new evangelization is said that it "is at the service of the particular Churches, especially in those territories of ancient Christian tradition which most clearly manifests the phenomenon of secularization."
Secularization is a complex and ambivalent. It can mean the autonomy of earthly realities and the separation between the kingdom of God and the kingdom of Caesar, and in this sense, it is not only not against the Gospel, but it is in one of its deep roots. We may, however, indicate a whole set of attitudes contrary to religion and faith for which you prefer using the term secularism. Secularism is the secularization as scientism and rationalism is the scientific rationality. Dealing
obstacles or challenges that faith meets the modern world, we refer exclusively to this negative sense of secularization. Even so defined, the phenomenon of secularization has many faces depending on the fields in which it occurs: theology, science, ethics, biblical hermeneutics, culture in general, everyday life. In this meditation, I take the term in its primordial. Secularization, as secularism, in fact, stem from the word "saeculum" which in common usage has come to indicate the present tense ("the eon today, "according to the Bible) as opposed to Eternity (the eon future or" forever and ever, "the Bible). In this sense, secularism is synonymous with time, reduction of reality to the one-dimensional earth.
The fall of the horizon of eternity on the Christian faith has the effect that the sand was thrown on a flame: the suffocating, turns it off. The belief in eternal life is one of the conditions of possibility of evangelization. "If we have hope in Christ only for this life-exclaims St. Paul - are to be pitied more than all men" (1 Cor 15:19).
2. The Rise and Fall of the idea of \u200b\u200beternity
recall briefly the history of belief in life after death, will help us measure the novelty brought by the Gospel in this field. In the Old Testament Jewish belief states that only belatedly. Only after the exile, of the failure of the expected time, you, the idea of \u200b\u200bthe resurrection of the flesh and of reward after death of the righteous, and even then not at all (the Sadducees, you know, did not share this belief) .
This blatantly contradicts the claim that (Feuerbach, Marx, Freud) that explain the belief in God with a desire for eternal reward, as the projection earthly afterlife expectations dashed. Israel believed in God, many centuries before that in an eternal reward in the afterlife! It is, therefore, the desire for eternal reward that produced the belief in God, but faith in God that produced the belief in an afterlife reward.
The full revelation of eternal life we \u200b\u200bhave, in the biblical world, with the coming of Christ. Jesus is not based on the certainty of life eternal nature of man (the immortality of the soul), but on "the power of God," which is a "God of the living and the dead" (Luke 20.27-38) . After Easter, this theological foundation, the Apostle adds the Christological: Christ's resurrection from the dead. On it, the Apostle founded the faith in the resurrection of the flesh and eternal life: "If you announce that Christ is risen from the dead, how say some among you that there is no resurrection from the dead? ... Now Christ is risen from the dead, the firstfruits of those who died "(1 Cor 15, 12.20).
Also in the greek-roman are witnessing an evolution in the conception of the afterlife. The oldest idea is that real life ends with death, it is only after an existence of ghosts, in a world of shadows. A new recording with the appearance of the Orphic-Pythagorean religion. In its view, the true self of man is the soul, freed from prison (sema) of the body (soma), can finally live his true life. Plato gives a dignity to this discovery, philosophical, relying on the spiritual nature, and therefore immortal soul [1].
This belief remains, however, a minority, which is reserved for the initiates to the mysteries and the followers of special philosophical schools. At the mass persists the belief that the old real life ends with death. They note that the words addressed to the Emperor Hadrian himself close to death:
Little lost soul and gentle,
companion and guest of the body,
t'appresti hours to ascend to places
colorless, arduous and bare
where you will not have the usual entertainment.
A moment with the banks still look
family
things that certainly we will never see more ... [2].
Of course against this background that the impact had to have the Christian message of life after death infinitely fuller and more joyous than the earthly one can also understand why the idea of \u200b\u200beternal life and the symbols are so common in burials Christian catacombs.
But what happened the Christian idea of \u200b\u200beternal life for the soul and body, after he had triumphed on the idea of \u200b\u200bpagan "darkness beyond death"? Unlike the time present in which atheism is primarily expressed in the denial of the existence of a Creator, in the nineteenth century it is preferably expressed in the denial of an afterlife. Accepting the claim of Hegel, that "Christians in heaven wasting energy for the earth," Feuerbach and Marx especially fought the belief in life after death, under the pretext that it alienates land commitment. The idea of \u200b\u200bpersonal survival in God, it replaces the idea of \u200b\u200bsurvival in the present and future society.
Little by little, the suspicion has fallen on the word eternal oblivion and silence. Materialism and consumerism have did the rest in affluent societies, making even appear unseemly that we are still forever among educated people and in step with the times. All this clearly had a backlash on the faith of believers that has been made on this point, shy and reticent. When we heard the last sermon on eternal life? We continue to pray in the Creed: "Et vitam venturi Expecto resurrectionem mortuorum et saeculi": "look for the resurrection of the dead and the life of the world to come", but without giving too much weight to these words. Kierkegaard was right when he wrote: "The afterlife has become a joke, a need not just so uncertain that no one respects it, but rather even longer perspective, to the point that you are having fun even at the thought that there was a time when this idea turned the whole of existence "[3].
What is the practical effect of this eclipse of the idea of \u200b\u200beternity? St. Paul refers to the intention of those who do not believe in the resurrection from the dead: "We eat, drink, tomorrow we die" (l Cor 15:32). The natural desire to live forever, distorted, becomes a desire, or frenzy, to live well, that is pleasant, even at the expense of others, if necessary. The whole earth becomes what Dante said of his time in Italy as "the flower bed that makes us so ferocious." The fall of the horizon of eternity, human suffering and hopelessly seems doubly absurd.
3. Nostalgia for eternity
also about secularism, as scientism, the most effective response is not to fight the opposite error, but to shine again in front of people the certainty of eternal life, relying on the inherent strength that has the truth when it is accompanied by the witness of life. "For an idea, wrote an ancient Father, you can always offer a different idea and review a different opinion, but what may deny a life?"
We also rely on the correspondence of this truth to the desire more deep, though suppressed, the human heart. A friend who reproached him, almost as a form of pride and arrogance, his desire to eternity, Miguel de Unamuno, who was not an apologist for the faith, said in a letter:
"I'm not saying that we deserve a afterlife, or that the logic we prove it, I say that we need it, deserve it or not, that's all. I say that what passes does not satisfy me, I thirst for eternity, and that without this, everything I do not care. I need, I need it! Without it there is no joy in life and the joy of living has nothing to say. It's too easy to say: 'We need to live, one must be content with life'. And those who are not satisfied with it? "[4].
not those who want to eternity, he added on the same occasion, showing contempt for the world and life on earth, but rather those who do not want: "I love life so much that losing it seems to me the worst of evils. Not truly love life those who enjoy themselves, day after day, without caring to know whether they will lose it all or not. " Augustine said the same thing: "they do not always live datur, quid prodest good things in life?", "What use is it to live well, if it is not given to live forever?" [5]. "Everything but the eternal, the world is in vain," he sang one of our poets [6].
the people of our time cultivating in my heart this need for eternity, without perhaps having the courage to confess to others and even to themselves, we can repeat what Paul said to the Athenians: "What you seek without knowing , I proclaim "(cf. Acts 17:23).
The Christian response to secularism in the sense that we understand it here, is not based, as for Plato, on a philosophical idea-the 'immortality of the soul - but on an event. The Enlightenment had posed the famous question how we can tap into eternity, while you are in time and how to give a historical starting point for an eternal consciousness [7]. In other words, how one can justify the claim of the Christian faith promises eternal life and eternal equally threatening a penalty for acts performed in time.
The only valid answer to this problem is one that is based on faith in the incarnation of God In Christ, the eternal came into time, manifested in the flesh before he can make a decision for 'eternity. Thus the evangelist John speaks of eternal life: "I proclaim the eternal life which was with the Father and was manifested to us" (1 Jn 1, 2).
4. Eternity: a hope and a presence
For the believer, eternity is not, as you can see, only a hope, it is also a presence. As we experience every time you make a real act of faith in Christ, that whoever believes in him, already has eternal life (cf. 1 Jn 5:13), and every time we receive communion, because it "is given to us the pledge of future glory "(" Futurae pignus gloria nobis datur "), and every time we hear the words of the Gospel are" words of eternal life "(Jn 6:68). Even St. Thomas Aquinas says that "grace is already the beginning of glory" [8].
This presence of eternity in time is called the Holy Spirit. He is described as " the guarantee of our inheritance "(Eph 1:14, 2 Corinthians 5:5), and was given to us because, having received the first fruits, we yearn for the fullness. "Christ - writes sant 'Agostino - gave us the earnest of the Holy Spirit with which he, however, that there could not deceive, he wanted to make sure the fulfillment of his promise. What has he promised? He promised eternal life in the Spirit is the guarantee that has given us [9].
Among the life of faith and eternal life in time there is a relationship similar to that which exists between the life of the embryo in the womb and the baby, once born. Cabasilas writes:
"This world brings gestation, the inner man, new, created in God, until he, here shaped, molded and become perfect, is not generated at that perfect world that does not age. In the embryo so that while it is dark and fluid in the existence, nature prepares for life in the light of the saints is so [...]. For the embryo, however, the future life is absolutely the future: Do not come to him with no light, nothing that is this life. Not so for us, since the next century as it was poured and this commisto this [...] So now it is already granted to the saints not only be positioned at and prepare for life, but to live and work in it "[10 ].
There is a story that illustrates this comparison. There were two twins, a boy and a girl, so smart and precocious that, even in the womb, already talked to each other. The girl asked the brother: "Will there be life after birth?". He replied: "Do not be ridiculous. What makes you think there is something out of this dark, narrow space in which we find ourselves? The child, making courage: "Maybe there is a mother, in short, someone who has put us here and that will take care of us.." He said, 'See you maybe a mother somewhere? What you see is all there is. " You again: "Do not you feel it too sometimes as a pressure on the chest that increases day by day and pushes us forward?". "On second thought, he replied, it is true, I hear it all the time." "See, he concluded triumphantly, the little sister, this pain may not be for nothing. I think there is preparing for something bigger than this small space. "
We may use this nice little story when we announce the eternal life to people who have lost faith in it, but keep the nostalgia and perhaps expect the Church, such as a child, help them to become aware of their yearning for this.
5. Who are we? Hence we come from? Where are we going?
There are questions that people do not cease to arise from the world began and men of today are no exception: "Who are we? Where we come from? Where do we go. " In his "Ecclesiastical History of the English people," the Venerable Bede tells how the Christian faith he made his entrance in the north of England. When the missionaries arrived from Rome in Northumberland, the king summoned a council of dignitaries Edwin to decide whether to allow them or not, to spread the new message. One of them stood up and said
"Suppose, O king, this scene. You sit down to dinner with your ministers and leaders: it's winter, a fire is burning in the middle and warms the room while bellows out the storm and the snow falls. A bird comes from an opening in the wall and immediately exits the other. While it is in, is protected from winter storm, but after enjoying the quick warmth, just disappears from view, lost in the dark winter from which it came. This appears to us the life of men on earth: we ignore all of what follows and what precedes it. If this new doctrine brings us something more secure about what I say that must be upheld "[11].
wonder that the Christian faith can not return to England and the European continent for the same reason why I made his entrance: as the only one that has a definite answer to be given to large questions of mortality. The best opportunity to convey this message to the funerals. In them, people are less distracted than in other rites of passage (baptism, marriage), they question their own destiny. When you are crying over a deceased loved one, you cry even to himself. I was crying "about her and her, about me and for me," Augustine writes of the death of his mother Monica [12].
I once heard an interesting program on BBC called "secular funeral" or "humanities", with the live recording of the performance of one of them. At one point he felt the officiating, saying to the present: "We should not be sad. Living a good life, fulfilling, for seventy years (the age of the deceased) is something that you should be grateful. " Thankful to whom?, I wondered. Such a funeral does not make it clear that the total defeat of the man before his death.
The occasion is the funeral of evangelization which can be worn in two ways: either because there is no minister of the Church in a genuine sense of humanity that leads to an interest of the deceased, crying, as Jesus did, in the pain of others, or why do not you go over the plan of human pleasantries and did not have the courage to announce the great news of Christ's victory over death.
Cardinal Newman we have chosen as special master in this Advent jute to complete our discussions so far with an unspoken truth. He does it with the poem "The Dream of Gerontius," set to music by English composer Edgar Elgar. A true masterpiece of deep thoughts, lyrical inspiration, choral and liturgical drama.
describes the dream of an elderly neighbor who feels the end, but we know that this is Newman himself at a particular moment of his life. Thoughts on the meaning of life, death, the abyss of nothingness that is sliding, overlapping the comments of the onlookers, the praying voice of the Church: "On this world, Christian soul" ("proficiscere, soul Christiana) , the conflicting voices of angels and demons pounding on his life and reclaim his soul. The time of death from time to eternity is described with images very effective:
"I feel in me an indescribable lightness, and a sense of freedom
, as if I myself finally
and never had been before. What peace!
no longer hear the incessant beat of time, nor my
wheezing, shortness or the wrist;
not a moment is different from what comes after "[13].
The last words that the soul speaks in the poem are those with which you start serene, and even eager, to Purgatory:
'll sing you my Lord and my love away: -
take me away, because as soon
may arise, and ascend up there.
And see Him in the everlasting truth of the day "[14].
For the emperor Hadrian, death was the move from the shadows, John Newman for the Christian it is the transition from shadow to reality, "former umbris et imaginibus in veritatem", as he wanted it written on his grave.
What, then, the truth that Newman does not oblige us to pass over in silence? That the transition from time to eternity is not straight and the same for everyone. There is a case to be addressed and a case that is reported as very different hell or heaven. That Newman's spirituality is austere, at times almost austere, reminiscent of the Dies Irae: "Along my earthly life, says the soul of Gerontius his guardian angel - the thought of death and the Judgement was very terrible for me: I had always before, and I saw the Judge severe even in the Crucifix. " But for this may be a useful corrective in an age inclined to take everything lightly and joking, as Kierkegaard said, with the thought of eternity!
6. Go to the house of the Lord!
A renewed faith in eternity, we need not only for evangelism, ie for the announcement to make to others, we need even before, to give a new impetus to our journey toward holiness. The weakening of the idea of \u200b\u200beternity is also acting upon the believers, they decrease in the ability to face suffering with courage and the trials of life.
Think of a man with a balance in hand: one of those scales that stand with one hand and have a side plate on which to weigh things from the other and a track bar that holds the weight or measure. If it falls to earth, or lose the measure, all that is put on the plate is lifted above the bar on the ground and tilts the balance. Everyone has the upper hand, even a handful of feathers.
So when we lost the weight, the measure of all that is eternity and things earthly suffering easily shed our blood on the ground. Everything seems too heavy, too. Jesus said, "If your hand is an obstacle to you, cut it off if your eye is a barrier, tear it is better to enter life with one hand or one eye, rather than both being thrown into the fire ever "(cf. Mt from 18.8 to 9). But we, having lost sight of eternity, there is already too much to ask that we close our eyes to an immoral show.
St. Paul dares to write: "This slight momentary affliction of the weight it gives us a huge weight and eternal glory, because we do not fix our gaze on things seen, but at the invisible. Things are visible for a moment, those seen are eternal "(2 Cor 4.17 to 18). The weight of affliction is "light because temporary, that is huge because of the glory forever. For this reason the Apostle can say, "I consider that the sufferings of this present time are not worth comparing with the glory which shall be revealed in us" (Rom 8:18).
In Hebrew psalter is a group of psalms, called "Psalms of Ascent" or "songs of Zion." The Psalms were sung when the pilgrims Israelites "rose" a pilgrimage to the holy city, Jerusalem. One of them begins: "I was glad when they said" go to the house of the Lord "(Ps. 122, 1). These psalms of ascents are now become the psalms of those in the Church, are on their way to the heavenly Jerusalem is our psalms. Commenting on his initial words of the psalm, Augustine told his faithful
"We run because we go to God's house, because we run this race is not tired, because we get to a destination where there is no fatigue. We run to the house of the Lord and our soul rejoices for those who repeat these words. They have seen before us home, they view of the apostles and told us: Hurry, hurry, come back! "We go to the house of the Lord" [15].
We have before us, in this chapel, a beautiful mosaic representation of the heavenly Jerusalem, with Mary, the Apostles and a long procession of saints Eastern and Western. There they silently repeat the call: "Hurry, hurry, come back." In the face of every difficulty and problem, we repeat with St. Bernard: "Quid hoc aeternitatem?" Who cares for this eternity?; Also repeat, with the poet: "Everything, except the eternal, the world is futile ".
[1] See M. Pohlenz, Man greek, Florence 1967, p. 173ss.
[2] Animula vagula, blandula, translated by Lydia Storoni Mazzolani.
[3] S. Kierkegaard, Postscript final, 4, in Works, edited by C. Fabro, Florence 1972, p. 458.
[4] Miguel de Unamuno, "Cartas de Miguel de Unamuno y inéditas Pedro Jiménez Ilundain," ed. Hernán Benítez, Revista de la Universidad de Buenos Aires, vol. 3, no. 9 (January-March 1949), pp. 135. 150.
[5] S. Augustine, Treatises on the Gospel of John, 45, 2 (PL, 35, 1720).
[6] Fogazzaro, "A Night," in Poems, Milan, Mondadori, 1935, pp. 194-197.
[7] GE Lessing, Über den Beweis des Geistes und der Kraft, ed. Lachmann, X, p.36.
[8] S. Thomas Aquinas, Summa Theologica, II-IIae, q. 24, article 3, ad 2.
[9] S. Augustine, Sermo 378.1 (PL, 39, 1673).
[10] N. Cabasilas, Life in Christ, The 0.1-2, ed. edited by U. Blacks, Torino, UTET, 1971, pp.65-67.,
[11] Bede, Ecclesiastical History Anglorum, II, 13.
[12] S. Augustine, Confessions, XII, 33.
[13] The Dream of Gerontius, Newman Poet, edited by L. Obertello, Jaka Book, Milano 2010, p.124
[14] Ib, p. 156.
[15] S. Augustine, in Enarrationes Psalmos 121.2 (CCL, 40, p. 1802).
ROMAN RITE OF ADVENT III
Gospel: Mt from 1.18 to 24
So Jesus Christ was begotten: His mother Mary was espoused to Joseph, before they came together she was found with child through the Holy Spirit. Her husband Joseph, because he was a righteous man and did not want to accuse her publicly, she thought of her away secretly.
But while he was considering these things, behold, an angel appeared in his dream the Lord and said: "Joseph, son of David, do not be afraid to take Mary as your wife. In fact, the child is conceived in her is of the Holy Spirit and she will give birth to a son and you shall call his name Jesus, because he will save his people from their sins. "
All this happened because it might be fulfilled which was spoken by the Lord through the prophet: "Behold a virgin shall conceive and bear a son to him will be given the name Emmanuel," which means "God with us" .
When he awoke from sleep, Joseph did as the angel of the Lord had commanded him and took his bride. COMMENT
higher in us the truth of Jesus Christ and more perfect our morality. More correct is the knowledge of our Redeemer and Savior and the greater will be our holiness. It is our morality which tells us what is true in us the knowledge of Jesus is our holiness shows us what we really possess the light of Christ. The
little morality and lack of holiness attested to the world that we do not know Jesus as Lord. If you knew the truth, our behavior, our lives, our actions, everything would be different in us. Because we live in a very low morality is a sign that the science of Christ in us is very low. The confession that Christ is a fruit of our mind and our desire that the God who became flesh and dwelt among us.
All our actions are relevant to the faith in us, the truth, the light which we walk. Joseph still does not know the holiness of Mary, the mystery does not know who is living in her womb. Its decisions are not relevant to the truth of Mary and Jesus are proportionate to his justice. He makes decisions of Justice staff, not of divine truth that is happening in history. But he is right man then and always ready to receive the greatest truth that God makes known his heart, his will, to his mind.
Jesus was immediately heralded as the Christ, the Lord's Christ. He is not the fruit of marital love between a man and a woman united in holy matrimony. He is Mary, who is a virgin. Mary has conceived by the Holy Spirit. Jesus is not even the union of soul and body that make up the human person. Jesus is not human. Jesus is a divine person. It is the Only Begotten of the Father, who is eternal, without beginning, without end, because it is generated by the Father for ever and ever, forever and ever. Jesus, a divine Person, is true God and true man, a true son of God and true son of the Virgin Mary.
Why Jesus? He comes to free his people from their sins. Here is Jesus' mission: to free every man from his sin. Salvation is in the abolition, cancellation, eradication, cancellation of sin and its power in military in our members. He alone is the Savior from sin. No one else. All the others not only live with their sins. They have no strength to save their fellow man. This is the difference which exists between Christ and any other religion other coexist with sin. That Christ is the only one who removes, deletes, cancels it.
Virgin Mary, Mother of Redemption, Angels and Saints, give us salvation from sin. 
Sunday, December 19, 2010 VI
FESTIVAL OF ADVENT OF DIVINE MATERNITY '
DEAR MARY,
this week found plenty of material, use it in the days before Christmas, though I hope to send a message with any comments yet Christmas.
Reading Isaiah 62, 10 - 63, 3b
in those days. Isaiah said, "Go through, go through the gates, / cleared the way for the nation, Build up, build the road / Remove the stones, / raised a banner for the peoples." Here is what the Lord does hear / ends of the earth: / 'Tell the daughter of Zion: / "Behold, here comes your savior, / lo, he has with him the prize / reward and its preceding it." / They will be called "Holy People" / "Redeemed of the Lord." / And thou shalt be called Sought, / "City not abandoned". " "Who is this coming from Edom, / Bozrah with garments dyed red, / beautiful in her dress, / which extends into the fullness of his strength? ". / 'I who speak in righteousness, And I'm big on saving. " / "Why is your red dress / and your clothes like those who presses in the press?". / "In the tub I pressed alone / and none of my people he was with me."
Letter of Paul to the Philippians 4: 4-9
Brothers, always be happy in the Lord, again I say: be happy. Your kindness is known to all. The Lord is near! Be anxious for nothing, but in all circumstances you present your requests to God by prayer and supplication with thanksgiving. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus In conclusion, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is honorable, what is virtue and what is worthy of praise, this is the subject of your thoughts. The things you have learned and received and heard and seen in me, put them into practice. And the God of peace will be with you!
Luke 1, 26-38th
at that time. The angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a virgin betrothed to a man of the house of David, named Joseph. The Virgin name was Mary. Came to her and said, "Hail, full of grace, the Lord is with thee." But she was very upset and wondered what was the meaning of a greeting like this. The angel said to her: "Do not be afraid, Mary, for you have found favor with God and behold, conceive a son, and you shall call his name Jesus will be great and will be called Son of the Lord God will give the throne of his father David and reign over the house of Jacob forever and his kingdom will never end. " Then Mary said to the angel: "How can this be, since I do not know man?". And the angel said: "The Holy Spirit will come upon you and the power of the cover you with his shadow. So who will be born will be holy and will be called the Son of God And behold, Elizabeth, your kinswoman Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren nothing is impossible with God '. Mary said, Behold the handmaid of the Lord done to me according to thy word. "
COMMENT
reading the prophet Isaiah 62.10-63.3 b
This beautiful text could be entitled "the song of return" and at the same time, "the song of the encounter with the Bridegroom."
The author has lived for almost three centuries after the prophet Isaiah, however, just below the name of Isaiah, were also collected writings that concerned later.
Chapter 62 starts (not shown here) with: "For Zion's sake I'll keep silent." Finally, the prophet says, opens the Word of God that so far had become distressingly absent. Thus was overshadowed any hope, the tragedy of war loomed without a possible future, and the distance put at risk the wait and then faded away, even the best of the faithful people, the lure of love granted by God in time. But now the Lord speaks, and ensures that "people will see your righteousness (of Zion)." Here are so beautiful wedding pictures.
will not be used the adjective "Abandoned, devastated," but the new name for Jerusalem will be "my joy, married, because the Lord will find His delight in you ... and your land will be her husband." (62.1 to 4). On completion of the nuptial image, the image of Jerusalem began secure, with solid walls and "sentinels, all day and all night, do not ever hold their peace." (62.6). They continue to talk, ask, call, check the guards, day and night, in respect of those approaching the city, guaranteeing peace and security.
At this point, the text of the invitation today's formula, to those who now live in security in the holy city, to open the doors and welcome those who return from the dispersion to be the holy people. Is restored to the unit and those who live in Jerusalem have to worry about receiving, to pave the road to free her from the stones, to make it easy. In that case, the exiles will triumph and will be "like a banner for the peoples." So it can be shown to all nations that this release is the result of the meeting with "your Savior." New titles still come back to the splendid city, "City sought, not abandoned city."
The Prophet continued: "You are approaching a mysterious" (63.1). Obviously
sentinel screams from this mysterious character and puts the essential questions, before it can enter the city. And the respondent says, showing his impressive size and his ability to judge and to win over the people. No one else has been able to give freedom to his people, but only he has won. He who knocks at the door of the city is the powerful image of a warrior who has won all the armies and back, covered in blood, winner. Her red dress is like that of one who presses the grapes after harvest. It cries out to the guard who won, and won for itself: "No one was with me."
And all the text, which makes us feel for the crudeness of the message (and continues even more dramatic later), expresses the power of God, totally free and powerful, that freedom from a nightmare, from a siege by the prospect of a massacre secure. Reappeared on the horizon for the release and return, unexpected, when the trust seemed to have disappeared, despite promises and assurances of God
he wins and returns to being the one who redeems his people. Indeed it is the only bride resplendent with which it is totally in love. She offers her beauty and splendor and put it back on the throne.
Letter of Paul to the Philippians 4.4 to 9
In the letter to the community of Philippi, founded on his second missionary journey (49-52 AD) Paul probably wrote from Ephesus, during a prison, even though the texts do not speak exactly to a prison in this city but remember only Caesarea and Rome.
And yet, in Ephesus there was a riot because the silversmiths, due to the success of the new preaching of Paul, had dropped the sale of silver shrines of Artemis, much venerated at Ephesus (Acts 19, 23-41) . Recalling his stay in this city, Paul speaks of a permanent "between tears and tribulation" (Acts 20:19).
because the letter could have been written around 57 AD Paul
death feels close, and yet feels joy and wish to share with him (2:17).
The first part of this text (4:4-5) and the third part (4, 8-9) have, as a reference, the nearness of God, while in the central part (4, 6-7), Prayer opens his life to the world of God through a deep communication of thanksgiving, supplication and prayers. The peace of God will guard the hearts and minds of everyone in Jesus
In this text, Paul urges us to keep intact the peace of Christ:
- keep away every shadow of unease;
- pray with confidence, saying to God your troubles and He will give you peace,
which is full harmony with Him, above all and beyond all intellectual effort
accident
- this peace, however, does not detract from the concrete and critical examination, to understand what is
, what is just, virtuous and worthy of praise;
- believer grows in responsibility to assess and appreciate the world what really matters
;
- you need a standard of discernment: It is important to deal with the teaching and conduct of the apostle, and then the whole Church because, in
Christian community, in particular, is can learn to understand what is true and right in the eyes of God
What should distinguish the Christian community, and that it shall make known to all, is the "goodness" (referring to the "gentleness of Jesus" (2 Cor .10,1) as a model for Paul and for the community). It 's a royal dowry. Only those who do not have to defend fiercely their privileges can be allowed to have power and mercy. Now community has a heavenly calling, "The Lord is near." So it helps to an attitude of deep faith linked to the salvation of Jesus goodness, mercy, not to bring balance angustiarsi because everything is measured by the Lord. The concerns and anxieties threaten the joy and therefore must be offered to God with requests, prayers, intercessions and "thanksgiving" for all (4.6). Then, the peace of God will guard the hearts of all.
Reading of the Gospel according to Luke 1.26-38th
The Gospel of Luke tells us that, finally, the waiting is done through the centuries
message and God's choice for Maria. The mysterious encounter with the angel Gabriel and the Virgin Mary is told with their schemes and languages \u200b\u200bof the Old Testament.
The town of Nazareth is unknown in the Bible as insignificant, and yet here
is the beginning of the presence of the Son of God among us. And 'the Lord who makes a gift, but
needs, as always, acceptance and availability of those who knows
taken seriously. In the story, to make the Alliance, were called before the people of Israel, and Jerusalem, but all is revealed to be incapable. The angel is from Mary. And the dialogue is developed with this young woman is presented as the Jerusalem saved, as the daughter of Zion (Zep 3:14; Zac 9:9): "Rejoice, O beloved (what did you the favor of God), the Lord is with you. "
the disturbance of Mary that is not considered at the angel answered and reassuring showing the future of the child. The guarantee of a son would go crazy with joy every Jewish girl, Maria, however, stops at 'question: "How is that possible?" because it wants to have clarity on its possible different behavior. To say' yes' to God implies a conversion of life. And the revelation is widening again, and ensures that the angel
Mary must be reassured, should not change anything about his plans. In the background image is crucial for the people of Israel. Mary is like the free people of the exodus that walks in the shadow of God (Exodus 40:35, Num 9 , 18:22, 10:34).
The Lord will work alone and we will simply require great trust and loyalty.
"Mary becomes the new Zion, like on the hill of historical Jerusalem, there were the living symbol of the Presence of God in history (the Palace of David) and space (the temple) and the smoke of sacrifices and incense evoked transcendence God reaches out to man, so Mary is the center of Jerusalem eschatological (end) because it is presented to humanity in her womb the Son of God "(Ravasi).
Then Mary uttered her "yes" free and conscious, without placing barriers, and without
consult others. He knows that everything is in its trust. So this is the day when Christ began his pilgrimage in the world. For now, only in Mary. It 'started Christmas.
It 's a text where the names are repeated with the insistence of the characters. God knows us by name and we are precious in his sight.
DEPTH:
I propose the second predicate of Advent P. Cantalamessa TOOK TO THE POPE. LOOK HOW IS THE THEME OF THE GIFT DEELLA eternal life that Christ gives us in his Nativity
"VI proclamation of eternal life" (1 Jn 1:2)
1. Secularization and secularism
In this meditation we look at the second rock that meets the evangelization in the modern world, secularization. In the Motu Proprio with which Pope established the Pontifical Council for the Promotion of the new evangelization is said that it "is at the service of the particular Churches, especially in those territories of ancient Christian tradition which most clearly manifests the phenomenon of secularization."
Secularization is a complex and ambivalent. It can mean the autonomy of earthly realities and the separation between the kingdom of God and the kingdom of Caesar, and in this sense, it is not only not against the Gospel, but it is in one of its deep roots. We may, however, indicate a whole set of attitudes contrary to religion and faith for which you prefer using the term secularism. Secularism is the secularization as scientism and rationalism is the scientific rationality. Dealing
obstacles or challenges that faith meets the modern world, we refer exclusively to this negative sense of secularization. Even so defined, the phenomenon of secularization has many faces depending on the fields in which it occurs: theology, science, ethics, biblical hermeneutics, culture in general, everyday life. In this meditation, I take the term in its primordial. Secularization, as secularism, in fact, stem from the word "saeculum" which in common usage has come to indicate the present tense ("the eon today, "according to the Bible) as opposed to Eternity (the eon future or" forever and ever, "the Bible). In this sense, secularism is synonymous with time, reduction of reality to the one-dimensional earth.
The fall of the horizon of eternity on the Christian faith has the effect that the sand was thrown on a flame: the suffocating, turns it off. The belief in eternal life is one of the conditions of possibility of evangelization. "If we have hope in Christ only for this life-exclaims St. Paul - are to be pitied more than all men" (1 Cor 15:19).
2. The Rise and Fall of the idea of \u200b\u200beternity
recall briefly the history of belief in life after death, will help us measure the novelty brought by the Gospel in this field. In the Old Testament Jewish belief states that only belatedly. Only after the exile, of the failure of the expected time, you, the idea of \u200b\u200bthe resurrection of the flesh and of reward after death of the righteous, and even then not at all (the Sadducees, you know, did not share this belief) .
This blatantly contradicts the claim that (Feuerbach, Marx, Freud) that explain the belief in God with a desire for eternal reward, as the projection earthly afterlife expectations dashed. Israel believed in God, many centuries before that in an eternal reward in the afterlife! It is, therefore, the desire for eternal reward that produced the belief in God, but faith in God that produced the belief in an afterlife reward.
The full revelation of eternal life we \u200b\u200bhave, in the biblical world, with the coming of Christ. Jesus is not based on the certainty of life eternal nature of man (the immortality of the soul), but on "the power of God," which is a "God of the living and the dead" (Luke 20.27-38) . After Easter, this theological foundation, the Apostle adds the Christological: Christ's resurrection from the dead. On it, the Apostle founded the faith in the resurrection of the flesh and eternal life: "If you announce that Christ is risen from the dead, how say some among you that there is no resurrection from the dead? ... Now Christ is risen from the dead, the firstfruits of those who died "(1 Cor 15, 12.20).
Also in the greek-roman are witnessing an evolution in the conception of the afterlife. The oldest idea is that real life ends with death, it is only after an existence of ghosts, in a world of shadows. A new recording with the appearance of the Orphic-Pythagorean religion. In its view, the true self of man is the soul, freed from prison (sema) of the body (soma), can finally live his true life. Plato gives a dignity to this discovery, philosophical, relying on the spiritual nature, and therefore immortal soul [1].
This belief remains, however, a minority, which is reserved for the initiates to the mysteries and the followers of special philosophical schools. At the mass persists the belief that the old real life ends with death. They note that the words addressed to the Emperor Hadrian himself close to death:
Little lost soul and gentle,
companion and guest of the body,
t'appresti hours to ascend to places
colorless, arduous and bare
where you will not have the usual entertainment.
A moment with the banks still look
family
things that certainly we will never see more ... [2].
Of course against this background that the impact had to have the Christian message of life after death infinitely fuller and more joyous than the earthly one can also understand why the idea of \u200b\u200beternal life and the symbols are so common in burials Christian catacombs.
But what happened the Christian idea of \u200b\u200beternal life for the soul and body, after he had triumphed on the idea of \u200b\u200bpagan "darkness beyond death"? Unlike the time present in which atheism is primarily expressed in the denial of the existence of a Creator, in the nineteenth century it is preferably expressed in the denial of an afterlife. Accepting the claim of Hegel, that "Christians in heaven wasting energy for the earth," Feuerbach and Marx especially fought the belief in life after death, under the pretext that it alienates land commitment. The idea of \u200b\u200bpersonal survival in God, it replaces the idea of \u200b\u200bsurvival in the present and future society.
Little by little, the suspicion has fallen on the word eternal oblivion and silence. Materialism and consumerism have did the rest in affluent societies, making even appear unseemly that we are still forever among educated people and in step with the times. All this clearly had a backlash on the faith of believers that has been made on this point, shy and reticent. When we heard the last sermon on eternal life? We continue to pray in the Creed: "Et vitam venturi Expecto resurrectionem mortuorum et saeculi": "look for the resurrection of the dead and the life of the world to come", but without giving too much weight to these words. Kierkegaard was right when he wrote: "The afterlife has become a joke, a need not just so uncertain that no one respects it, but rather even longer perspective, to the point that you are having fun even at the thought that there was a time when this idea turned the whole of existence "[3].
What is the practical effect of this eclipse of the idea of \u200b\u200beternity? St. Paul refers to the intention of those who do not believe in the resurrection from the dead: "We eat, drink, tomorrow we die" (l Cor 15:32). The natural desire to live forever, distorted, becomes a desire, or frenzy, to live well, that is pleasant, even at the expense of others, if necessary. The whole earth becomes what Dante said of his time in Italy as "the flower bed that makes us so ferocious." The fall of the horizon of eternity, human suffering and hopelessly seems doubly absurd.
3. Nostalgia for eternity
also about secularism, as scientism, the most effective response is not to fight the opposite error, but to shine again in front of people the certainty of eternal life, relying on the inherent strength that has the truth when it is accompanied by the witness of life. "For an idea, wrote an ancient Father, you can always offer a different idea and review a different opinion, but what may deny a life?"
We also rely on the correspondence of this truth to the desire more deep, though suppressed, the human heart. A friend who reproached him, almost as a form of pride and arrogance, his desire to eternity, Miguel de Unamuno, who was not an apologist for the faith, said in a letter:
"I'm not saying that we deserve a afterlife, or that the logic we prove it, I say that we need it, deserve it or not, that's all. I say that what passes does not satisfy me, I thirst for eternity, and that without this, everything I do not care. I need, I need it! Without it there is no joy in life and the joy of living has nothing to say. It's too easy to say: 'We need to live, one must be content with life'. And those who are not satisfied with it? "[4].
not those who want to eternity, he added on the same occasion, showing contempt for the world and life on earth, but rather those who do not want: "I love life so much that losing it seems to me the worst of evils. Not truly love life those who enjoy themselves, day after day, without caring to know whether they will lose it all or not. " Augustine said the same thing: "they do not always live datur, quid prodest good things in life?", "What use is it to live well, if it is not given to live forever?" [5]. "Everything but the eternal, the world is in vain," he sang one of our poets [6].
the people of our time cultivating in my heart this need for eternity, without perhaps having the courage to confess to others and even to themselves, we can repeat what Paul said to the Athenians: "What you seek without knowing , I proclaim "(cf. Acts 17:23).
The Christian response to secularism in the sense that we understand it here, is not based, as for Plato, on a philosophical idea-the 'immortality of the soul - but on an event. The Enlightenment had posed the famous question how we can tap into eternity, while you are in time and how to give a historical starting point for an eternal consciousness [7]. In other words, how one can justify the claim of the Christian faith promises eternal life and eternal equally threatening a penalty for acts performed in time.
The only valid answer to this problem is one that is based on faith in the incarnation of God In Christ, the eternal came into time, manifested in the flesh before he can make a decision for 'eternity. Thus the evangelist John speaks of eternal life: "I proclaim the eternal life which was with the Father and was manifested to us" (1 Jn 1, 2).
4. Eternity: a hope and a presence
For the believer, eternity is not, as you can see, only a hope, it is also a presence. As we experience every time you make a real act of faith in Christ, that whoever believes in him, already has eternal life (cf. 1 Jn 5:13), and every time we receive communion, because it "is given to us the pledge of future glory "(" Futurae pignus gloria nobis datur "), and every time we hear the words of the Gospel are" words of eternal life "(Jn 6:68). Even St. Thomas Aquinas says that "grace is already the beginning of glory" [8].
This presence of eternity in time is called the Holy Spirit. He is described as " the guarantee of our inheritance "(Eph 1:14, 2 Corinthians 5:5), and was given to us because, having received the first fruits, we yearn for the fullness. "Christ - writes sant 'Agostino - gave us the earnest of the Holy Spirit with which he, however, that there could not deceive, he wanted to make sure the fulfillment of his promise. What has he promised? He promised eternal life in the Spirit is the guarantee that has given us [9].
Among the life of faith and eternal life in time there is a relationship similar to that which exists between the life of the embryo in the womb and the baby, once born. Cabasilas writes:
"This world brings gestation, the inner man, new, created in God, until he, here shaped, molded and become perfect, is not generated at that perfect world that does not age. In the embryo so that while it is dark and fluid in the existence, nature prepares for life in the light of the saints is so [...]. For the embryo, however, the future life is absolutely the future: Do not come to him with no light, nothing that is this life. Not so for us, since the next century as it was poured and this commisto this [...] So now it is already granted to the saints not only be positioned at and prepare for life, but to live and work in it "[10 ].
There is a story that illustrates this comparison. There were two twins, a boy and a girl, so smart and precocious that, even in the womb, already talked to each other. The girl asked the brother: "Will there be life after birth?". He replied: "Do not be ridiculous. What makes you think there is something out of this dark, narrow space in which we find ourselves? The child, making courage: "Maybe there is a mother, in short, someone who has put us here and that will take care of us.." He said, 'See you maybe a mother somewhere? What you see is all there is. " You again: "Do not you feel it too sometimes as a pressure on the chest that increases day by day and pushes us forward?". "On second thought, he replied, it is true, I hear it all the time." "See, he concluded triumphantly, the little sister, this pain may not be for nothing. I think there is preparing for something bigger than this small space. "
We may use this nice little story when we announce the eternal life to people who have lost faith in it, but keep the nostalgia and perhaps expect the Church, such as a child, help them to become aware of their yearning for this.
5. Who are we? Hence we come from? Where are we going?
There are questions that people do not cease to arise from the world began and men of today are no exception: "Who are we? Where we come from? Where do we go. " In his "Ecclesiastical History of the English people," the Venerable Bede tells how the Christian faith he made his entrance in the north of England. When the missionaries arrived from Rome in Northumberland, the king summoned a council of dignitaries Edwin to decide whether to allow them or not, to spread the new message. One of them stood up and said
"Suppose, O king, this scene. You sit down to dinner with your ministers and leaders: it's winter, a fire is burning in the middle and warms the room while bellows out the storm and the snow falls. A bird comes from an opening in the wall and immediately exits the other. While it is in, is protected from winter storm, but after enjoying the quick warmth, just disappears from view, lost in the dark winter from which it came. This appears to us the life of men on earth: we ignore all of what follows and what precedes it. If this new doctrine brings us something more secure about what I say that must be upheld "[11].
wonder that the Christian faith can not return to England and the European continent for the same reason why I made his entrance: as the only one that has a definite answer to be given to large questions of mortality. The best opportunity to convey this message to the funerals. In them, people are less distracted than in other rites of passage (baptism, marriage), they question their own destiny. When you are crying over a deceased loved one, you cry even to himself. I was crying "about her and her, about me and for me," Augustine writes of the death of his mother Monica [12].
I once heard an interesting program on BBC called "secular funeral" or "humanities", with the live recording of the performance of one of them. At one point he felt the officiating, saying to the present: "We should not be sad. Living a good life, fulfilling, for seventy years (the age of the deceased) is something that you should be grateful. " Thankful to whom?, I wondered. Such a funeral does not make it clear that the total defeat of the man before his death.
The occasion is the funeral of evangelization which can be worn in two ways: either because there is no minister of the Church in a genuine sense of humanity that leads to an interest of the deceased, crying, as Jesus did, in the pain of others, or why do not you go over the plan of human pleasantries and did not have the courage to announce the great news of Christ's victory over death.
Cardinal Newman we have chosen as special master in this Advent jute to complete our discussions so far with an unspoken truth. He does it with the poem "The Dream of Gerontius," set to music by English composer Edgar Elgar. A true masterpiece of deep thoughts, lyrical inspiration, choral and liturgical drama.
describes the dream of an elderly neighbor who feels the end, but we know that this is Newman himself at a particular moment of his life. Thoughts on the meaning of life, death, the abyss of nothingness that is sliding, overlapping the comments of the onlookers, the praying voice of the Church: "On this world, Christian soul" ("proficiscere, soul Christiana) , the conflicting voices of angels and demons pounding on his life and reclaim his soul. The time of death from time to eternity is described with images very effective:
"I feel in me an indescribable lightness, and a sense of freedom
, as if I myself finally
and never had been before. What peace!
no longer hear the incessant beat of time, nor my
wheezing, shortness or the wrist;
not a moment is different from what comes after "[13].
The last words that the soul speaks in the poem are those with which you start serene, and even eager, to Purgatory:
'll sing you my Lord and my love away: -
take me away, because as soon
may arise, and ascend up there.
And see Him in the everlasting truth of the day "[14].
For the emperor Hadrian, death was the move from the shadows, John Newman for the Christian it is the transition from shadow to reality, "former umbris et imaginibus in veritatem", as he wanted it written on his grave.
What, then, the truth that Newman does not oblige us to pass over in silence? That the transition from time to eternity is not straight and the same for everyone. There is a case to be addressed and a case that is reported as very different hell or heaven. That Newman's spirituality is austere, at times almost austere, reminiscent of the Dies Irae: "Along my earthly life, says the soul of Gerontius his guardian angel - the thought of death and the Judgement was very terrible for me: I had always before, and I saw the Judge severe even in the Crucifix. " But for this may be a useful corrective in an age inclined to take everything lightly and joking, as Kierkegaard said, with the thought of eternity!
6. Go to the house of the Lord!
A renewed faith in eternity, we need not only for evangelism, ie for the announcement to make to others, we need even before, to give a new impetus to our journey toward holiness. The weakening of the idea of \u200b\u200beternity is also acting upon the believers, they decrease in the ability to face suffering with courage and the trials of life.
Think of a man with a balance in hand: one of those scales that stand with one hand and have a side plate on which to weigh things from the other and a track bar that holds the weight or measure. If it falls to earth, or lose the measure, all that is put on the plate is lifted above the bar on the ground and tilts the balance. Everyone has the upper hand, even a handful of feathers.
So when we lost the weight, the measure of all that is eternity and things earthly suffering easily shed our blood on the ground. Everything seems too heavy, too. Jesus said, "If your hand is an obstacle to you, cut it off if your eye is a barrier, tear it is better to enter life with one hand or one eye, rather than both being thrown into the fire ever "(cf. Mt from 18.8 to 9). But we, having lost sight of eternity, there is already too much to ask that we close our eyes to an immoral show.
St. Paul dares to write: "This slight momentary affliction of the weight it gives us a huge weight and eternal glory, because we do not fix our gaze on things seen, but at the invisible. Things are visible for a moment, those seen are eternal "(2 Cor 4.17 to 18). The weight of affliction is "light because temporary, that is huge because of the glory forever. For this reason the Apostle can say, "I consider that the sufferings of this present time are not worth comparing with the glory which shall be revealed in us" (Rom 8:18).
In Hebrew psalter is a group of psalms, called "Psalms of Ascent" or "songs of Zion." The Psalms were sung when the pilgrims Israelites "rose" a pilgrimage to the holy city, Jerusalem. One of them begins: "I was glad when they said" go to the house of the Lord "(Ps. 122, 1). These psalms of ascents are now become the psalms of those in the Church, are on their way to the heavenly Jerusalem is our psalms. Commenting on his initial words of the psalm, Augustine told his faithful
"We run because we go to God's house, because we run this race is not tired, because we get to a destination where there is no fatigue. We run to the house of the Lord and our soul rejoices for those who repeat these words. They have seen before us home, they view of the apostles and told us: Hurry, hurry, come back! "We go to the house of the Lord" [15].
We have before us, in this chapel, a beautiful mosaic representation of the heavenly Jerusalem, with Mary, the Apostles and a long procession of saints Eastern and Western. There they silently repeat the call: "Hurry, hurry, come back." In the face of every difficulty and problem, we repeat with St. Bernard: "Quid hoc aeternitatem?" Who cares for this eternity?; Also repeat, with the poet: "Everything, except the eternal, the world is futile ".
[1] See M. Pohlenz, Man greek, Florence 1967, p. 173ss.
[2] Animula vagula, blandula, translated by Lydia Storoni Mazzolani.
[3] S. Kierkegaard, Postscript final, 4, in Works, edited by C. Fabro, Florence 1972, p. 458.
[4] Miguel de Unamuno, "Cartas de Miguel de Unamuno y inéditas Pedro Jiménez Ilundain," ed. Hernán Benítez, Revista de la Universidad de Buenos Aires, vol. 3, no. 9 (January-March 1949), pp. 135. 150.
[5] S. Augustine, Treatises on the Gospel of John, 45, 2 (PL, 35, 1720).
[6] Fogazzaro, "A Night," in Poems, Milan, Mondadori, 1935, pp. 194-197.
[7] GE Lessing, Über den Beweis des Geistes und der Kraft, ed. Lachmann, X, p.36.
[8] S. Thomas Aquinas, Summa Theologica, II-IIae, q. 24, article 3, ad 2.
[9] S. Augustine, Sermo 378.1 (PL, 39, 1673).
[10] N. Cabasilas, Life in Christ, The 0.1-2, ed. edited by U. Blacks, Torino, UTET, 1971, pp.65-67.,
[11] Bede, Ecclesiastical History Anglorum, II, 13.
[12] S. Augustine, Confessions, XII, 33.
[13] The Dream of Gerontius, Newman Poet, edited by L. Obertello, Jaka Book, Milano 2010, p.124
[14] Ib, p. 156.
[15] S. Augustine, in Enarrationes Psalmos 121.2 (CCL, 40, p. 1802).
ROMAN RITE OF ADVENT III
Gospel: Mt from 1.18 to 24
So Jesus Christ was begotten: His mother Mary was espoused to Joseph, before they came together she was found with child through the Holy Spirit. Her husband Joseph, because he was a righteous man and did not want to accuse her publicly, she thought of her away secretly.
But while he was considering these things, behold, an angel appeared in his dream the Lord and said: "Joseph, son of David, do not be afraid to take Mary as your wife. In fact, the child is conceived in her is of the Holy Spirit and she will give birth to a son and you shall call his name Jesus, because he will save his people from their sins. "
All this happened because it might be fulfilled which was spoken by the Lord through the prophet: "Behold a virgin shall conceive and bear a son to him will be given the name Emmanuel," which means "God with us" .
When he awoke from sleep, Joseph did as the angel of the Lord had commanded him and took his bride. COMMENT
higher in us the truth of Jesus Christ and more perfect our morality. More correct is the knowledge of our Redeemer and Savior and the greater will be our holiness. It is our morality which tells us what is true in us the knowledge of Jesus is our holiness shows us what we really possess the light of Christ. The
little morality and lack of holiness attested to the world that we do not know Jesus as Lord. If you knew the truth, our behavior, our lives, our actions, everything would be different in us. Because we live in a very low morality is a sign that the science of Christ in us is very low. The confession that Christ is a fruit of our mind and our desire that the God who became flesh and dwelt among us.
All our actions are relevant to the faith in us, the truth, the light which we walk. Joseph still does not know the holiness of Mary, the mystery does not know who is living in her womb. Its decisions are not relevant to the truth of Mary and Jesus are proportionate to his justice. He makes decisions of Justice staff, not of divine truth that is happening in history. But he is right man then and always ready to receive the greatest truth that God makes known his heart, his will, to his mind.
Jesus was immediately heralded as the Christ, the Lord's Christ. He is not the fruit of marital love between a man and a woman united in holy matrimony. He is Mary, who is a virgin. Mary has conceived by the Holy Spirit. Jesus is not even the union of soul and body that make up the human person. Jesus is not human. Jesus is a divine person. It is the Only Begotten of the Father, who is eternal, without beginning, without end, because it is generated by the Father for ever and ever, forever and ever. Jesus, a divine Person, is true God and true man, a true son of God and true son of the Virgin Mary.
Why Jesus? He comes to free his people from their sins. Here is Jesus' mission: to free every man from his sin. Salvation is in the abolition, cancellation, eradication, cancellation of sin and its power in military in our members. He alone is the Savior from sin. No one else. All the others not only live with their sins. They have no strength to save their fellow man. This is the difference which exists between Christ and any other religion other coexist with sin. That Christ is the only one who removes, deletes, cancels it.
Virgin Mary, Mother of Redemption, Angels and Saints, give us salvation from sin.
Friday, December 10, 2010
Consumer Reports Best Buy Vacuum
"Good Teacher, what must I do to inherit eternal life?" The Bishop for Bishop Lecture young
To download the mp3 file with the reflection of Bishop Alceste Catella click here 
Bishop Alceste Catella has chaired this evening in the church of San Filippo, in Casale Monferrato, Lectio Divina of Advent for young people. Bishop
Catella has focused his reflections on the rich young man with Jesus
To listen to the discussion of Bishop Alceste Catella, click the play button.
Catella has focused his reflections on the rich young man with Jesus
To listen to the discussion of Bishop Alceste Catella, click the play button.
Thursday, December 9, 2010
Episode Where Bulma And Vegeta Fall In Love
s. Christmas mass retreat of 15 and 18
dear
Wednesday 15 at 13.00 lsa born celebrate Christmas Mass Saturday 18
while we live in a time of intense preparation.
dear
Wednesday 15 at 13.00 lsa born celebrate Christmas Mass Saturday 18
while we live in a time of intense preparation.
| welcoming Jesus into our lives Saturday, December 18 morning of reflection in preparation for Christmas.
meeting at 9.00 am at the parking entrance and departure for LIUC Furato of Inverness 10:00 Lodi and reflection of Father Michael Silence staff exchange of views and questions 13.00 lunch at the restaurant Golden Plate Furato
|
Chest Infection And Milk
Sunday, December 12, 2010 V AMBROSIAN
GOSPEL John 1, 6-8. 15-18
at that time. He was a man sent from God / his name was John. / He came as a witness / to bear witness to the light, and that all might believe through him. / He was not the light, / but he had to bear witness to the light. / John proclaims: / "It was him that I said / He who comes after me / is before me, / because he was before me." From his fullness / we all received: / Grace upon grace. / Why the Law was given through Moses, / the grace and truth came through Jesus Christ. / God, no one has ever seen / the only Son, that is God / and the Father's heart, / is that he has revealed.
There are many verses of the gospel that leaves you amazed by their beauty.
There are verses that are moving, at least for me. And what we find in the text of this Sunday is one that strikes me most: "From his fullness / we all received: / grace upon grace."
is even mentioned John the Baptist, but no longer hear his preaching and his call to conversion, but just to hear him say: "He who comes after me / is ahead of me."
is coming forward to the One who is Baptist, but that is ahead of us all.
We will see later in all: in the understanding of the human heart, in the depth of his friendship, his compassion for our weakness, especially as we shall see later, only on the Via Crucis. And to our delight, we will see the Risen One, in the splendor of victory over death.
In him we will know the true face of God
That face, that all men want to see, but that only Jesus is capable of detecting only because he is the only begotten Son. And his revelation, it is surprising and moves, "Who is man that you care about him," says the psalmist.
In the life of faith there are many questions which, with effort we can to respond. But the biggest surprise is this: What can we give to God? What can we offer?
We know, nothing we can offer. If we can give something to him and our brothers and only something that is already in the Eucharist is the gift of God How We offer the bread and wine, but they are already God's gifts to humanity and the mystery of the Mass become a gift infinite God himself becomes our food.
So it is always in life: life itself, freedom, the ability to love. All gifts that if we put in the hands of God with confidence, they become even bigger gifts.
In essence, let us open ourselves to wonder, thanksgiving, that this visit of the Lord just wants to have the effect of enriching our lives. How deepening
I put my sermon advent of p. Raniero Cantalamessa, the preacher of the Pope on a very topical subject these days: the atheist scientism and its pretensions.
"WHEN I LOOK AT YOUR HEAVEN, THE MOON AND THE STARS, WHAT EVER THE MAN?" (Ps 8, 4-5)
1. The thesis of scientism atheist
The three meditations for this Advent 2010 want to be a small contribution to the needs of the Church which brought the Holy Father Benedict XVI to the establishment of the Pontifical Council for the Promotion of the new evangelization "and to choose the theme of the next Annual General Meeting of the Synod of Bishops on the theme" The new evangelization the transmission of Christian faith. "
The intent is to identify some basic knots or barriers that make many countries of ancient Christian tradition "refractory" to the gospel message, as the Holy Father's Motu Proprio which established the new Council [1]. The nodes or the challenges that I intend to take into consideration and I would like to try to give an answer faith is scientism, secularism and rationalism. The apostle Paul calls them "the ramparts and fortresses that rise up against the knowledge of God" (cf. 2 Cor 10:4).
In this first meditation we examine scientism. To understand what is meant by this term, we can start from the description that it was John Paul II:
"Another danger is scientism, this philosophical notion which refuses to acknowledge it as valid forms of knowledge other than those which are proper of the positive sciences, relegating to the realm of mere fantasy religious knowledge and theology, both ethical and aesthetic knowledge "[2]. We
thus summarize the main thesis of this school of thought: First
thesis. Science, particularly cosmology, physics and biology, are the only form of serious and objective knowledge of reality. "Modern societies, Monod wrote, are built on science. The owe their wealth, their power and the certainty that even more wealth and power will be available tomorrow in a man if he wants it [...]. Equipped with all power, with all the riches that science offers them, our society still attempt to live and to teach systems of values, already undermined by the same underlying science "[3].
Second thesis. This form knowledge is incompatible with the faith that is based on assumptions that are neither provable nor falsifiable. In this line the militant atheist R. Dawkins goes so far as to describe as "illiterate" those scientists who claim to be believers, forgetting how many scientists much more famous than he said they were and continue to declare themselves believers.
third thesis. Science has proven to be false, or at least does not need the hypothesis of God is the affirmation that the media have given wide coverage all over the world in recent months because of a statement British astrophysics Stephen Hawkins. These, contrary to what he had written earlier, in his latest book The Grand Design, The Big Picture, argues that the knowledge gained from physics make it useless to believe in a divine creator of the universe, "the spontaneous creation is the reason why there is something."
Fourth thesis. Almost all, or at least the vast majority of scientists are atheists. This is the claim that militant atheism in science Richard Dawkins, author of the book's God Delusion, The God Delusion, his most active propagator.
All these arguments prove to be false, not based on a priori reasoning or theological arguments and faith, but the same analysis of the results of science and views of many of the most distinguished scientists of the past and present. A scientist from the likes of Max Planck, the founder of the theory of "quanta", he says, of science, that Augustine, Thomas Aquinas, Pascal, Kierkegaard and others had stated reason: "Science-says - leads to a point beyond which there can not drive anymore "[4].
I will not repeat the refutation of the claim stated that it was made by scientists and philosophers of science, with a skill that I have not. I cite, for example, the timely critique of Robert Timossi, in his book The illusion of atheism. Because science does not deny God, which bears the presentation of Cardinal Angelo Bagnasco (Edizioni San Paolo 2009). I limit myself to a primary observation. In the week when the media spread the statement above, that science has made unnecessary the hypothesis of a creator, I found myself in need, in his homily Sunday to explain in very simple Christians in a town of Reatino where is the fundamental error of scientists and atheists because they did not have to be impressed by the sensation aroused by that statement. I did it with an example that might be useful to repeat here in a context so different.
There are night birds, like the owl and the owl, whose eye is made to see us overnight in the dark, not day. The sunlight blinds them. These birds know it all and move at their home in the world overnight, but know nothing of the world day. We adopt for a moment the kind of stories, where animals talk to each other. Suppose that an eagle face friendship with a family of owls and talk to them about themselves: how it illuminates everything, how, without him, everything would plunge into the dark and cold, as their own nocturnal world would not exist without the sun . What if the owl does not respond, "You tell fibs! Never saw your sun. We move very well and we get the food without it, your sun is unnecessary and therefore there is no hypothesis. " You
exactly what the atheist scientist when he says: "God does not exist." Rate a world he does not know its laws apply to an object that is beyond their reach. To see God need to open a different perspective, you must venture out of the night. In this sense, is still valid in the old assertion of the Psalmist: "The fool says there is no God."
2. No scientism, yes to science
The rejection of scientism there should naturally lead to the rejection of science or distrust it. To do otherwise would be a disservice to the faith, even before science. History has painfully taught where does this attitude.
of open and constructive attitude towards science has given us a shining example of the new Blessed John Henry Newman. Nine years after the publication of Darwin on the evolution of species, when not a few spirits around him showed disturbed and perplexed, he reassured them, expressing an opinion that predated the current one and a half centuries of the Church not on the incompatible this theory with biblical faith. It is worth listen to the songs of his letter to the central canon John Walker:
"It [the Darwinian theory] does not frighten me [...] I do not think logically and be denied the row created by the fact that the Creator, millions years ago, has imposed laws to matter. Do not deny or circumscribe the fact that the Creator has created the autonomous action which gave rise to the human intellect, with almost a creative talent, much less then deny or limit its power, if we believe that He has assigned to the matter more likely to shape and build through its instrumentality through countless blind ère the world as we see it [...]. The theory of Mr. Darwin is not necessarily an atheist, it is true or not, may simply be suggesting a more extended star of Divine Foreknowledge and capacity .... At first glance I do not see how 'the random evolution of organic beings' is inconsistent with God's plan - It's casual for us, not for God "[5].
His great faith allowed Newman to calmly look at the present or future scientific discoveries. "When a flood of facts, actual or presumed, it is down on him, infinite boundaries while others are already starting to emerge, all believers, Catholic or not, they feel encouraged to consider what we mean those facts" [6]. He viewed these findings in a "an indirect bearing on the religious views." An example of this relevance, I think, is the fact that in the same year in which Darwin developed the theory of evolution, he, whatever, stated his doctrine of "development of Christian doctrine." Referring to the analogy on this point, between the natural and physical and moral, he wrote: "As the Creator rested on the seventh day after the work accomplished, and yet he 'still works', so he communicated once I think all the source, but still favors its development and shall keep the increase in [7].
new and positive attitude on the part of the Catholic Church towards science is a concrete expression of the Pontifical Academy of Sciences, in which eminent scientists from around the world, believers and non believers come together to expose and freely discuss their ideas on matters of common interest in science and faith.
3. The man to the cosmos or the cosmos to man?
But, I repeat, it is not my intention to engage here in a general critique of scientism. What I want to highlight a particular aspect of it that has a direct and decisive impact on evangelization: it is the position held, the man in the vision of atheistic scientism.
is now a race among scientists nonbelievers, particularly among biologists and cosmologists, who goes further in affirming the total marginalization and insignificance in the universe and at the same great sea \u200b\u200bof \u200b\u200blife. "The ancient covenant is broken - Monod wrote - and the man finally knows that he is only in the immensity of the universe from which it emerged by chance. His duty, as his destiny is not written in any place "[8]. "I always thought, says another - to be insignificant. Knowing the size of the universe, who do not realize how it really is ... We're just a little 'mud on a planet that belongs to the sun "[9].
Blaise Pascal refuted in advance that argument with an argument that nobody has been able so far and can never disprove:
"Man is only a reed, the more fragile nature, but a reed that thinks. You do not need the whole universe to take up arms to destroy, a vapor, a drop of water is enough to kill him. But if the universe were to crush him, man would still be nobler than what kills him, because he knows he died, and the superiority that the universe has over him, while the universe knows nothing [10].
scientist's vision of reality, along with the man, takes a shot from the center of the universe is with Christ. He is reduced, in the words of M. Blondel, "a historical accident, isolated from the cosmos as a false incident, an intruder or lost in an overwhelming and hostile immensity of the universe "[11].
This vision of man begins to have practical effects also at the level of culture and mentality. This explains certain excesses of ecology that tend to equate the rights of animals and even plants with men. And 'well known that there are animals fed and cared for much better than millions of children. The influence is felt even in religious matters. There are widespread forms of religiosity in which contact and coordination with the energies of the cosmos has taken the place of contact with God as a way of salvation. What Paul said of God: "In him we live and move and exist" (Acts 17, 28), it is called here the material universe.
In some ways, this vision of a return to pre-Christian scheme of which was: God - the universe - man, and the Bible and Christianity as opposed to the scheme: God - man - the cosmos. In other words, the universe is for man, not man for the cosmos. One of the most violent accusations that the pagan Celsus aimed at Jews and Christians is to say that "there is God, and soon after him, we, since we were created by him to complete his resemblance to us is subject to all: the earth , water, air, stars, all there for us and our service is ordered to "[12].
But there is also a profound difference in ancient thought, especially greek, man, albeit subject to the cosmos, is of high dignity, as highlighted by the masterful Max Pohlenz, "Man greek "[13], but here it seems to take pleasure in depressing man and strip him of any claim of superiority over the rest of nature. Rather than "atheistic humanism", at least from this point of view, ought to speak, in my opinion, anti-humanism, or even atheist disumanesimo.
We come now to the Christian vision. Celso was not wrong in doing it derive from the great success of Genesis 1, 26 human created in the image and likeness of God [14]. The biblical vision has found its most beautiful expression in Psalm 8:
When I consider Your heavens, the work of your fingers,
the moon and the stars, which thou hast,
what is man that thou remember?
The son of man that you take care?
But you did only a little lower than God,
and hast crowned him with glory and honor.
You did rule over the works of your hands,
hast put all things under his feet.
The creation of man in the image of God has implications for the somewhat disturbing conception of 'man that the current debate that drives us to bring to light. Everything is based on the revelation of the Trinity visited by Christ. Man is created in God's image, which means that he shares the intimate essence of God is that loving relationship between Father, Son and Holy Spirit. Only the man, as a person capable of relationships, participate in personal and relational dimension of God
This means that he, in essence, albeit at a level of creatures, is what, in uncreated, are the Father , the Son and the Holy Spirit, in their essence. The human person is a "person" for this rational core that makes it able to accept the relationship God wishes to establish with it and at the same time becomes the generator of the reports to others and the real world. It 'clear that c' is an ontological gap between God and human being. However, by the grace (never forget this statement!), This gap is bridged, so that it is less deep than that between the 'man and the rest of creation.
4. The power of truth
Let's see how it could be translated in terms of evangelization this Christian vision of the man-cosmos. First a preface. Summing up the thinking of the teacher, a follower of Dionysius Areopagite has set out this great truth: "This is not to refute the opinions of others, nor is it appropriate to write against a belief or a religion that does not seem good. You have to write only for the truth and not against the other "[15]. You can not give absolute
this principle (sometimes it can be useful and necessary to refute the false doctrines), but it is certain that the positive exposure of the truth is often more effective than the refutation of error otherwise. It is important, I think, take account of this criterion in evangelization and in particular against the three obstacles mentioned: scientism, secularism and rationalism. More efficient than the polemic against them is, in evangelization, the exposure of the pacifist Christian view, relying on force intrinsic when it is accompanied by deep conviction and is done as inculcated San Pietro, "with gentleness and respect" (1 Peter 3:16).
The highest expression of dignity and vocation of man according to the Christian vision has crystallized in the doctrine of the deification of man. This doctrine has not been as important in the Orthodox Church and Latin. The Greek Fathers, above all mortgages that the use of pay had accumulated on the concept of deification (theosis), made it the core of their spirituality. The Latin theology has insisted less on it. "The purpose of life for the Greek Christians - says the" Dictionnaire of Spirituality "- is his divine nature, that of Western Christians is the acquisition of holiness ... The Word was made flesh, according to the Greeks, to return to man the lost image of God in Adam and deified. According to the Latins, he became man to redeem mankind ... and to pay the debt owed to the righteousness of God "[16].
We could say the easiest, the Latin theology, following Augustine, insists more on what Christ came to take away - sin -, Greek insists more on what he came to give men: the 'Image of God, the Holy Spirit and the divine life.
Do not force too much opposition to this, as sometimes we tend to do by Orthodox authorities. Spirituality Latin sometimes expresses the ideal that if we avoid the term glorification, it should be remembered, is foreign to the biblical language. In the liturgy of the hours of Christmas Eve we will hear the vibrant exhortation of Saint Leo the Great, which expresses the same view of the Christian vocation: Christian, your dignity, and made partaker of the divine nature, do not return to a time of abjection with misconduct. Remember who is the Head, the Body of which you are a member "[17]. Unfortunately, some authors
Orthodox were still the controversy of the fourteenth century between Gregory Palamas and Barlaam and seem to ignore the rich mystical tradition of Latin America. The doctrine of St. John of the Cross, for example, that the Christian, redeemed by Christ and made his son in the Son, is immersed in the flow of transactions and participates in the Trinitarian God's inner life, is no less high than that of the divine nature, even if expressed in different terms. The teaching on the gifts of intellect and wisdom of the Holy Spirit, so dear to St. Bonaventure and medieval authors, was animated by the same mystical inspiration.
It can not however fail to recognize that the Orthodox spirituality has something to teach on this point the rest of Christianity, theology even more Protestant than to Catholic theology. If there is indeed something quite opposite to the orthodox view of Christian deified by grace, this is the conception of a Protestant, Lutheran, and in particular, the extrinsic and forensic justification, that man is redeemed during the same time just and sinner " , a sinner in himself, right before God
Especially we can learn from the Eastern tradition not to reserve this sublime ideal of Christian life to a spiritual elite called to walk the streets of mysticism, but to offer it to all the baptized, to make object of catechesis to the people, for religious training in seminaries and novitiates. When I think back to the years of my training there, I saw a nearly exclusive emphasis on an ascetic who depends on correcting the vices and the acquisition of virtues. When asked by the disciples on the ultimate goal of Christian life, a Russian saint, Saint Seraphim of Sarov, replied without hesitation: "The real purpose of the Christian life is the acquisition of the Holy Spirit of God How to prayer, fasting, vigils , almsgiving and other good deeds done in the name of Christ, are only means to acquire the Holy Spirit "[18].
5. "All things were made through him"
Christmas is the perfect opportunity to propose to ourselves and to others that this ideal is common heritage of Christianity. Incarnation of the Word is that the Greek Fathers derive the very possibility of deification. St. Athanasius does not tire of repeating: "The Word was made man that we might be deified" [19]. "He became man and man has become God, because it is united with God," writes St. Gregory Nazianzen, in turn, [20]. With Christ is restored, or brought to light that being in the image of God "which bases the superiority of man over the rest of creation.
I noticed above as the exclusion of man brings with it automatic exclusion Christ of the cosmos and history. From this point of view, Christmas is the antithesis to the more radical vision scientist. In it feel solemnly proclaim: "All things were made through Him and without Him nothing was made of what exists" (Jn 1:3), "All things were created through him and to him "(Col. 1, 16). The Church has taken up this revelation and I think it makes us say: "For quem omnia facta sunt" Through him all things were created.
Listening to these words while around us does not repeat that: "The world is self-explanatory, without the hypothesis of a creator," or "we are the result of chance and necessity ", undoubtedly causing a shock, but it is easier for a conversion and a faith blossom from a shock like that from a long apologetic argument. The crucial question is: will we be able, we who aspire to re-evangelize the world, to expand our faith in this size from dizziness? We really believe with all my heart, that "all things were made through Christ and in view of Christ"?
In his book Introduction to Christianity many years ago you, Holy Father, wrote: "In the second article in the 'I' in front of us to the real scandal of Christianity. It is the confession that the man Jesus, an individual justice for 30 years in Palestine, is the 'Christ' (the anointed, the elect) of God, indeed the very Son of God, then focus, the core determinant of human history ... We is indeed legitimate to cling to the fragile stem of a single historical event? We can run the risk of entrusting our whole existence, indeed, the whole story, this piece of straw in any event, floating in the boundless ocean of cosmic matter? "[21].
to these questions, the Holy Father, we will respond without hesitation as she does in that book and how not to get tired of repeating today, in the guise of the Supreme Pope: Yes, it is possible, it is liberating and joyful. Not for our forces, but for the priceless gift of faith we have received and from which we give thanks to God infinte
[1] Benedict XVI, Motu Proprio "Ubicunque et semper", n.
[2] John Paul II's words about man, Rizzoli, Milano 2002, p. 443, cf. also Enc. "Fides et ratio, n. 88
[3] J. Monod, Chance and Necessity, Mondadori, Milan, 1970, pp. 136-7.
[4] M. Planck, knowledge of the physical world, p. 155, (cited by Timossi, op.cit. P. 160)
[5] JH Newman, J. Letter to the canonical Walker (1868), in The Letters and Diaries, vol. XXIV, Oxford 1973, pp. 77 s. (Trad. ital. P. Di Fang).
[6] JH Newman, Apologia Pro Vita her, Brescia 1982, p.277
[7] JH Newman, The development of Christian doctrine, Bologna 1967, p. 95.
[8] Monod, op. cit. p. 136.
[9] P. Atkins, cited by Timossi, op. cit. p. 482.
[10] B. Pascal, Pensées, 377 (ed. Brunschwicg, No 347),
[11] M. A. Blondel et Valensin, Correspondance, Aubier, Paris 1957, p. 47.
[12] Origen, Contra Celsum, IV, 23 (SCh 136, p.238, cf. IV, 74 (ib. p. 366)
[13] Cf M. Pohlenz, greek Man, Florence 1962.
[14] Origen, op. cit., IV, 30 (SCh 136, p. 254).
[15] Scola Dionysius Areopagite in PG 4, 536, cf. Dionysius Areopagite, Letter VI (PG, 3, 1077).
[16] G. Bardy, in DCT. Spir., III, col. 1389 s.
[17] S. Leo the Great, Sermon 1 on Christmas (PL 54, 190 ff.)
[18] Dialogue with Motovilov in Gorainoff Irina, Seraphim of Sarov, Gribaudi, Torino 1981. p. 156.
[19] S. Athanasius, The Incarnation of the Lord, 54 (PG 25, 192B).
[20] S. Gregory Nazianzen, theological discourse, III, 19 (PG 36, 100A).
[21] J. Ratzinger, Introduction to Christianity, Brescia, 1969, p.149.
Roman Rite
Gospel: Mt from 11.2 to 11
At that time, John, who was in prison, Having heard of the works of Christ, sent by his disciples and said to him, "Are you he that should come or look we for another?". Jesus answered them, "Go and tell John what you hear and see: The blind receive their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor and proclaim the Gospel. And blessed is he who does not find me a source of scandal. "
While they were leaving, Jesus began to speak to the multitudes concerning John: "What did you go to see in the desert? A reed shaken by the wind? So, what did you go see? A man dressed in clothes of luxury? Here, those who wear clothes luxury are in kings' palaces! Well, what did you go see? A prophet? Yes, I tell you, in fact, more than a prophet. This is he of whom it is written: "Behold, before thee I send my messenger before you, he will prepare your way."
Verily I say unto you, among those born of women there has been none greater than John the Baptist, but the least in the kingdom of heaven is greater than he. "
The song today (Matthew) presents John the Baptist in prison was attacked by a big doubt: Jesus of Nazareth is the Messiah or not? It had to be a very disturbing question for him, even heartbreaking, because the young Rabbi would not show up at all with the same characteristics that Battista had listed in his prophetic speeches to the crowds, we have heard a song on the 2nd Sunday of Advent A: "He will baptize with the Holy Spirit and fire. He holds the shovel to clean his floor and gather the wheat into his barn, but will burn the chaff with unquenchable fire. " (Matthew 3.11-12 and Luke 3:16-17) These are images from the Old Testament, as seen in Isaiah 41.16, 15.7 and Malachi Jeremiah 3.19.
While in prison, John hears "about the works of Christ" (v.2 b) and these do not correspond to what had become Envoy divine. He thought of a Messiah "Justice" and Jesus himself as master meek and humble of heart, he had hoped in the manifestation of God's wrath against all the injustices and lies, and the Nazarene spoke only of mercy and compassion, so much to sit at table with public sinners. Probably it was also expected as a "sign" of his own Messiahship release from prison of Herod, just as Isaiah foretold 61.1. And this had not happened. Hence the anxious question: "Are you he that should come?"
Christ, how often does' not answer directly yes or a no. He never does not replace the freedom of man, if he accepts him and accept him, because the law is properly the "signs" that attest the identity of Jesus and behaves accordingly. So the teacher responds sending back the Baptist precisely those "works" of which he had heard in prison: the blind, the lame, the lepers, the deaf are healed, the dead are resurrected, and proclaim the Gospel to the poor.
These actions already prophesied in the Old Testament: Isaiah 35.5-6 points in the order the blind, the deaf and the lame, the resurrections announces Isaiah 26.19 and Isaiah 61.1 evangelization of the poor.
So Jesus continues the work of Yahweh, it shows how good and merciful God of Israel, which the exiles had returned from exile, remaining faithful to his covenant. The Nazarene shown to produce and make As foretold in the Old Testament.
It is natural to ask why he fulfills these prophecies and not to those who think of John the Baptist. And here we are right in the heart of the matter. By what criteria, what yardstick should read the Scriptures? How to recognize the task? Well, it is only Jesus, the Word of God, the last word of revelation from the Father pronounced that this criterion can provide a reference point. Only we can trust Him. Only he can enlighten us.
It is very clear and bright is his answer: the Messiah is the One who brings salvation, both material and spiritual. But beware! Healings and resurrections signs and drugs are certainly sensational, but, in terms of structure, v.5 not as the culmination of the resurrection, but the fact that the "poor" and proclaim the Gospel. This, and not a miracle, is the "sign" more specific and decisive, which gives a clear direction to everyone else. "That Jesus is the messenger of God is proved by miracles, but it is the preference for the poor (the sick, sinners, pagans) who reveals the novelty of his choice messianic." (B. Maggioni)
And all this can be an obstacle to see the divine Nazarene Envoy, which is why immediately after he utters the phrase "Blessed is he who does not find me a source of scandal!" ie: the one who does not stumble in front of a Messiah poor and helpless, that makes no use of force.
Now, as always in the Gospel of Matthew the page is viewed at three levels, we are interested in completing the comment:
1st - the level of historical life of Jesus, the great doubt concerning the Christ and the Baptist and of course of his disciples. Indeed, according to Ambrose, Augustine and John Chrysostom, they were even a doubt, and a resulting device, "teaching", that is a question that would have grasped the Baptist in his disciples, so that sent them to Jesus because he is to reassure them.
2nd - the level of community which is addressed to Matthew; in the '80s (when he came up the first Gospel) was a live controversy between the Judeo-Christian community and so-called "John" the Baptist's disciples remained bound to their master, who continued to baptize in his name (see Acts 19.3: "What were you baptized?" The baptism of John ") and even saw him, and not in Jesus, the Messiah! The movement of John called "Baptist" was very popular and heralded a salvation for all through the conversion, penance, and the rite of water baptism. So it was very important at the time of Matthew, to reaffirm and specify clearly that in fact the same as John the Baptist had pointed to Jesus the true Messiah.
3rd - the level of contemporary life. As in every age, we have probably not entirely accurate idea of \u200b\u200bthe Christian God, that creates obstacles (ie we "offend" in the etymological sense), and we are therefore urged to consider carefully the "works" Jesus and the message that emerges from his response, especially the final note, because the "poor" in the Matthean context - cf. Mt.5, 3: "Blessed are the poor in spirit" - not just the poor in a material sense, but also "small", the "humble", the "simple", truly free and open to the heart ' ad.
And today is another possible form of "scandal" about the followers of Jesus
"Have you ever - notes Liliana Gilli - someone looking into my eyes you have asked
This is the scandal believe, really believe and change (in a conversion that is still!), because it is believe that Jesus is the Messiah, because they certainly appreciate his works, but it makes us recognize as our Redeemer that indicates that the Evangelist John as the "glory of the Lord": his death and resurrection. " The song today (Matthew) presents John the Baptist in prison, attacked by a big doubt: Jesus of Nazareth is the Messiah or not? It had to be a very disturbing question for him, even heartbreaking, because the young Rabbi would not show up at all with the same characteristics that Battista had listed in his prophetic speech to the crowd, we heard a song on the 2nd Sunday of Advent A: "He will baptize with the Holy Spirit and fire. He holds the shovel to clean up his threshing floor and gather the wheat into his barn, but will burn the chaff with unquenchable fire. " (Matthew 3.11-12 and Luke 3:16-17) These are images from the Old Testament, as seen in Isaiah 41.16, 15.7 and Malachi Jeremiah 3.19.
While in prison, John hears "about the works of Christ" (v.2 b) and these do not correspond to what had become Envoy divine. He thought of a Messiah "Justice" and Jesus himself as master meek and humble of heart, he had hoped in the manifestation of God's wrath against all the injustices and lies, and the Nazarene spoke only of mercy and compassion, so much to sit at table with public sinners. Probably it was also expected as a "sign" of his own Messiahship release from prison of Herod, just as Isaiah foretold 61.1. And this had not happened. Hence the anxious question: "Are you he that should come?"
Christ, how often does' not answer directly yes or a no. He never does not replace the freedom of man, if he accepts him and accept him, because the law is properly the "signs" that attest the identity of Jesus and behaves accordingly. So the teacher responds sending back the Baptist precisely those "works" of which he had heard in prison: the blind, the lame, the lepers, the deaf are healed, the dead are resurrected, and proclaim the Gospel to the poor.
These actions already prophesied in the Old Testament: Isaiah 35.5-6 points in the order the blind, the deaf and the lame, the resurrections announces Isaiah 26.19 and Isaiah 61.1 evangelization of the poor.
So Jesus continues the work of Yahweh, it shows how good and merciful God of Israel, which the exiles had returned from exile, remaining faithful to his covenant. The Nazarene shown to produce and make As foretold in the Old Testament.
It is natural to ask why he fulfills these prophecies and not to those who think of John the Baptist. And here we are right in the heart of the matter. By what criteria, what yardstick should read the Scriptures? How to recognize the task? Well, it is only Jesus, the Word of God, the last word of revelation from the Father pronounced that this criterion can provide a reference point. Only we can trust Him. Only he can enlighten us.
It is very clear and bright is his answer: the Messiah is the One who brings salvation, both material and spiritual. But beware! Healings and resurrections signs and drugs are certainly sensational, but, in terms of structure, v.5 not as the culmination of the resurrection, but the fact that the "poor" and proclaim the Gospel. This, and not a miracle, is the "sign" more specific and decisive, which gives a clear direction to everyone else. "That Jesus is the messenger of God is proved by miracles, but it is the preference for the poor (the sick, sinners, pagans) who reveals the novelty of his choice messianic." (B. Maggioni)
And all this can be an obstacle to see the divine Nazarene Envoy, which is why immediately after he utters the phrase "Blessed is he who does not find me a source of scandal!" ie: the one who does not stumble in front of a Messiah poor and helpless, that makes no use of force.
Now, as always in the Gospel of Matthew the page is viewed at three levels, we are interested in completing the comment:
1st - the level of historical life of Jesus, the great doubt concerning the Christ and the Baptist and of course of his disciples. Indeed, according to Ambrose, Augustine and John Chrysostom, they were even a doubt, and a resulting device, "teaching", that is a question that would have grasped the Baptist in his disciples, so that sent them to Jesus because he is to reassure them.
2nd - the level of community which is addressed to Matthew; in the '80s (when he came up the first Gospel) was a live controversy between the Judeo-Christian community and so-called "John" the Baptist's disciples remained bound to their master, who continued to baptize in his name (see Acts 19.3: "What were you baptized?" The baptism of John ") and even saw him, and not in Jesus, the Messiah! The movement of John called "Baptist" was very popular and heralded a salvation for all through the conversion, penance, and the rite of water baptism. So it was very important at the time of Matthew, to reaffirm and specify clearly that in fact the same as John the Baptist had pointed to Jesus the true Messiah.
3rd - the level of contemporary life. As in every age, we have probably not entirely accurate idea of \u200b\u200bthe Christian God, that creates obstacles (ie we "offend" in the etymological sense), and we are therefore urged to consider carefully the "works" Jesus and the message that emerges from his response, especially the final note, because the "poor" in the Matthean context - cf. Mt.5, 3: "Blessed are the poor in spirit" - not just the poor in a material sense, but also "small", the "humble", the "simple", truly free and open to the heart ' ad.
And today is another possible form of "scandal" about the followers of Jesus
"Have you ever - notes Liliana Gilli - someone looking into my eyes you have asked
This is the scandal believe, really believe and change (in a conversion that is still!), because it is believe that Jesus is the Messiah, because they certainly appreciate his works, but it makes us recognize as our Redeemer that indicates that the Evangelist John as the "glory of the Lord": his death and resurrection. " 
GOSPEL John 1, 6-8. 15-18
at that time. He was a man sent from God / his name was John. / He came as a witness / to bear witness to the light, and that all might believe through him. / He was not the light, / but he had to bear witness to the light. / John proclaims: / "It was him that I said / He who comes after me / is before me, / because he was before me." From his fullness / we all received: / Grace upon grace. / Why the Law was given through Moses, / the grace and truth came through Jesus Christ. / God, no one has ever seen / the only Son, that is God / and the Father's heart, / is that he has revealed.
There are many verses of the gospel that leaves you amazed by their beauty.
There are verses that are moving, at least for me. And what we find in the text of this Sunday is one that strikes me most: "From his fullness / we all received: / grace upon grace."
is even mentioned John the Baptist, but no longer hear his preaching and his call to conversion, but just to hear him say: "He who comes after me / is ahead of me."
is coming forward to the One who is Baptist, but that is ahead of us all.
We will see later in all: in the understanding of the human heart, in the depth of his friendship, his compassion for our weakness, especially as we shall see later, only on the Via Crucis. And to our delight, we will see the Risen One, in the splendor of victory over death.
In him we will know the true face of God
That face, that all men want to see, but that only Jesus is capable of detecting only because he is the only begotten Son. And his revelation, it is surprising and moves, "Who is man that you care about him," says the psalmist.
In the life of faith there are many questions which, with effort we can to respond. But the biggest surprise is this: What can we give to God? What can we offer?
We know, nothing we can offer. If we can give something to him and our brothers and only something that is already in the Eucharist is the gift of God How We offer the bread and wine, but they are already God's gifts to humanity and the mystery of the Mass become a gift infinite God himself becomes our food.
So it is always in life: life itself, freedom, the ability to love. All gifts that if we put in the hands of God with confidence, they become even bigger gifts.
In essence, let us open ourselves to wonder, thanksgiving, that this visit of the Lord just wants to have the effect of enriching our lives. How deepening
I put my sermon advent of p. Raniero Cantalamessa, the preacher of the Pope on a very topical subject these days: the atheist scientism and its pretensions.
"WHEN I LOOK AT YOUR HEAVEN, THE MOON AND THE STARS, WHAT EVER THE MAN?" (Ps 8, 4-5)
1. The thesis of scientism atheist
The three meditations for this Advent 2010 want to be a small contribution to the needs of the Church which brought the Holy Father Benedict XVI to the establishment of the Pontifical Council for the Promotion of the new evangelization "and to choose the theme of the next Annual General Meeting of the Synod of Bishops on the theme" The new evangelization the transmission of Christian faith. "
The intent is to identify some basic knots or barriers that make many countries of ancient Christian tradition "refractory" to the gospel message, as the Holy Father's Motu Proprio which established the new Council [1]. The nodes or the challenges that I intend to take into consideration and I would like to try to give an answer faith is scientism, secularism and rationalism. The apostle Paul calls them "the ramparts and fortresses that rise up against the knowledge of God" (cf. 2 Cor 10:4).
In this first meditation we examine scientism. To understand what is meant by this term, we can start from the description that it was John Paul II:
"Another danger is scientism, this philosophical notion which refuses to acknowledge it as valid forms of knowledge other than those which are proper of the positive sciences, relegating to the realm of mere fantasy religious knowledge and theology, both ethical and aesthetic knowledge "[2]. We
thus summarize the main thesis of this school of thought: First
thesis. Science, particularly cosmology, physics and biology, are the only form of serious and objective knowledge of reality. "Modern societies, Monod wrote, are built on science. The owe their wealth, their power and the certainty that even more wealth and power will be available tomorrow in a man if he wants it [...]. Equipped with all power, with all the riches that science offers them, our society still attempt to live and to teach systems of values, already undermined by the same underlying science "[3].
Second thesis. This form knowledge is incompatible with the faith that is based on assumptions that are neither provable nor falsifiable. In this line the militant atheist R. Dawkins goes so far as to describe as "illiterate" those scientists who claim to be believers, forgetting how many scientists much more famous than he said they were and continue to declare themselves believers.
third thesis. Science has proven to be false, or at least does not need the hypothesis of God is the affirmation that the media have given wide coverage all over the world in recent months because of a statement British astrophysics Stephen Hawkins. These, contrary to what he had written earlier, in his latest book The Grand Design, The Big Picture, argues that the knowledge gained from physics make it useless to believe in a divine creator of the universe, "the spontaneous creation is the reason why there is something."
Fourth thesis. Almost all, or at least the vast majority of scientists are atheists. This is the claim that militant atheism in science Richard Dawkins, author of the book's God Delusion, The God Delusion, his most active propagator.
All these arguments prove to be false, not based on a priori reasoning or theological arguments and faith, but the same analysis of the results of science and views of many of the most distinguished scientists of the past and present. A scientist from the likes of Max Planck, the founder of the theory of "quanta", he says, of science, that Augustine, Thomas Aquinas, Pascal, Kierkegaard and others had stated reason: "Science-says - leads to a point beyond which there can not drive anymore "[4].
I will not repeat the refutation of the claim stated that it was made by scientists and philosophers of science, with a skill that I have not. I cite, for example, the timely critique of Robert Timossi, in his book The illusion of atheism. Because science does not deny God, which bears the presentation of Cardinal Angelo Bagnasco (Edizioni San Paolo 2009). I limit myself to a primary observation. In the week when the media spread the statement above, that science has made unnecessary the hypothesis of a creator, I found myself in need, in his homily Sunday to explain in very simple Christians in a town of Reatino where is the fundamental error of scientists and atheists because they did not have to be impressed by the sensation aroused by that statement. I did it with an example that might be useful to repeat here in a context so different.
There are night birds, like the owl and the owl, whose eye is made to see us overnight in the dark, not day. The sunlight blinds them. These birds know it all and move at their home in the world overnight, but know nothing of the world day. We adopt for a moment the kind of stories, where animals talk to each other. Suppose that an eagle face friendship with a family of owls and talk to them about themselves: how it illuminates everything, how, without him, everything would plunge into the dark and cold, as their own nocturnal world would not exist without the sun . What if the owl does not respond, "You tell fibs! Never saw your sun. We move very well and we get the food without it, your sun is unnecessary and therefore there is no hypothesis. " You
exactly what the atheist scientist when he says: "God does not exist." Rate a world he does not know its laws apply to an object that is beyond their reach. To see God need to open a different perspective, you must venture out of the night. In this sense, is still valid in the old assertion of the Psalmist: "The fool says there is no God."
2. No scientism, yes to science
The rejection of scientism there should naturally lead to the rejection of science or distrust it. To do otherwise would be a disservice to the faith, even before science. History has painfully taught where does this attitude.
of open and constructive attitude towards science has given us a shining example of the new Blessed John Henry Newman. Nine years after the publication of Darwin on the evolution of species, when not a few spirits around him showed disturbed and perplexed, he reassured them, expressing an opinion that predated the current one and a half centuries of the Church not on the incompatible this theory with biblical faith. It is worth listen to the songs of his letter to the central canon John Walker:
"It [the Darwinian theory] does not frighten me [...] I do not think logically and be denied the row created by the fact that the Creator, millions years ago, has imposed laws to matter. Do not deny or circumscribe the fact that the Creator has created the autonomous action which gave rise to the human intellect, with almost a creative talent, much less then deny or limit its power, if we believe that He has assigned to the matter more likely to shape and build through its instrumentality through countless blind ère the world as we see it [...]. The theory of Mr. Darwin is not necessarily an atheist, it is true or not, may simply be suggesting a more extended star of Divine Foreknowledge and capacity .... At first glance I do not see how 'the random evolution of organic beings' is inconsistent with God's plan - It's casual for us, not for God "[5].
His great faith allowed Newman to calmly look at the present or future scientific discoveries. "When a flood of facts, actual or presumed, it is down on him, infinite boundaries while others are already starting to emerge, all believers, Catholic or not, they feel encouraged to consider what we mean those facts" [6]. He viewed these findings in a "an indirect bearing on the religious views." An example of this relevance, I think, is the fact that in the same year in which Darwin developed the theory of evolution, he, whatever, stated his doctrine of "development of Christian doctrine." Referring to the analogy on this point, between the natural and physical and moral, he wrote: "As the Creator rested on the seventh day after the work accomplished, and yet he 'still works', so he communicated once I think all the source, but still favors its development and shall keep the increase in [7].
new and positive attitude on the part of the Catholic Church towards science is a concrete expression of the Pontifical Academy of Sciences, in which eminent scientists from around the world, believers and non believers come together to expose and freely discuss their ideas on matters of common interest in science and faith.
3. The man to the cosmos or the cosmos to man?
But, I repeat, it is not my intention to engage here in a general critique of scientism. What I want to highlight a particular aspect of it that has a direct and decisive impact on evangelization: it is the position held, the man in the vision of atheistic scientism.
is now a race among scientists nonbelievers, particularly among biologists and cosmologists, who goes further in affirming the total marginalization and insignificance in the universe and at the same great sea \u200b\u200bof \u200b\u200blife. "The ancient covenant is broken - Monod wrote - and the man finally knows that he is only in the immensity of the universe from which it emerged by chance. His duty, as his destiny is not written in any place "[8]. "I always thought, says another - to be insignificant. Knowing the size of the universe, who do not realize how it really is ... We're just a little 'mud on a planet that belongs to the sun "[9].
Blaise Pascal refuted in advance that argument with an argument that nobody has been able so far and can never disprove:
"Man is only a reed, the more fragile nature, but a reed that thinks. You do not need the whole universe to take up arms to destroy, a vapor, a drop of water is enough to kill him. But if the universe were to crush him, man would still be nobler than what kills him, because he knows he died, and the superiority that the universe has over him, while the universe knows nothing [10].
scientist's vision of reality, along with the man, takes a shot from the center of the universe is with Christ. He is reduced, in the words of M. Blondel, "a historical accident, isolated from the cosmos as a false incident, an intruder or lost in an overwhelming and hostile immensity of the universe "[11].
This vision of man begins to have practical effects also at the level of culture and mentality. This explains certain excesses of ecology that tend to equate the rights of animals and even plants with men. And 'well known that there are animals fed and cared for much better than millions of children. The influence is felt even in religious matters. There are widespread forms of religiosity in which contact and coordination with the energies of the cosmos has taken the place of contact with God as a way of salvation. What Paul said of God: "In him we live and move and exist" (Acts 17, 28), it is called here the material universe.
In some ways, this vision of a return to pre-Christian scheme of which was: God - the universe - man, and the Bible and Christianity as opposed to the scheme: God - man - the cosmos. In other words, the universe is for man, not man for the cosmos. One of the most violent accusations that the pagan Celsus aimed at Jews and Christians is to say that "there is God, and soon after him, we, since we were created by him to complete his resemblance to us is subject to all: the earth , water, air, stars, all there for us and our service is ordered to "[12].
But there is also a profound difference in ancient thought, especially greek, man, albeit subject to the cosmos, is of high dignity, as highlighted by the masterful Max Pohlenz, "Man greek "[13], but here it seems to take pleasure in depressing man and strip him of any claim of superiority over the rest of nature. Rather than "atheistic humanism", at least from this point of view, ought to speak, in my opinion, anti-humanism, or even atheist disumanesimo.
We come now to the Christian vision. Celso was not wrong in doing it derive from the great success of Genesis 1, 26 human created in the image and likeness of God [14]. The biblical vision has found its most beautiful expression in Psalm 8:
When I consider Your heavens, the work of your fingers,
the moon and the stars, which thou hast,
what is man that thou remember?
The son of man that you take care?
But you did only a little lower than God,
and hast crowned him with glory and honor.
You did rule over the works of your hands,
hast put all things under his feet.
The creation of man in the image of God has implications for the somewhat disturbing conception of 'man that the current debate that drives us to bring to light. Everything is based on the revelation of the Trinity visited by Christ. Man is created in God's image, which means that he shares the intimate essence of God is that loving relationship between Father, Son and Holy Spirit. Only the man, as a person capable of relationships, participate in personal and relational dimension of God
This means that he, in essence, albeit at a level of creatures, is what, in uncreated, are the Father , the Son and the Holy Spirit, in their essence. The human person is a "person" for this rational core that makes it able to accept the relationship God wishes to establish with it and at the same time becomes the generator of the reports to others and the real world. It 'clear that c' is an ontological gap between God and human being. However, by the grace (never forget this statement!), This gap is bridged, so that it is less deep than that between the 'man and the rest of creation.
4. The power of truth
Let's see how it could be translated in terms of evangelization this Christian vision of the man-cosmos. First a preface. Summing up the thinking of the teacher, a follower of Dionysius Areopagite has set out this great truth: "This is not to refute the opinions of others, nor is it appropriate to write against a belief or a religion that does not seem good. You have to write only for the truth and not against the other "[15]. You can not give absolute
this principle (sometimes it can be useful and necessary to refute the false doctrines), but it is certain that the positive exposure of the truth is often more effective than the refutation of error otherwise. It is important, I think, take account of this criterion in evangelization and in particular against the three obstacles mentioned: scientism, secularism and rationalism. More efficient than the polemic against them is, in evangelization, the exposure of the pacifist Christian view, relying on force intrinsic when it is accompanied by deep conviction and is done as inculcated San Pietro, "with gentleness and respect" (1 Peter 3:16).
The highest expression of dignity and vocation of man according to the Christian vision has crystallized in the doctrine of the deification of man. This doctrine has not been as important in the Orthodox Church and Latin. The Greek Fathers, above all mortgages that the use of pay had accumulated on the concept of deification (theosis), made it the core of their spirituality. The Latin theology has insisted less on it. "The purpose of life for the Greek Christians - says the" Dictionnaire of Spirituality "- is his divine nature, that of Western Christians is the acquisition of holiness ... The Word was made flesh, according to the Greeks, to return to man the lost image of God in Adam and deified. According to the Latins, he became man to redeem mankind ... and to pay the debt owed to the righteousness of God "[16].
We could say the easiest, the Latin theology, following Augustine, insists more on what Christ came to take away - sin -, Greek insists more on what he came to give men: the 'Image of God, the Holy Spirit and the divine life.
Do not force too much opposition to this, as sometimes we tend to do by Orthodox authorities. Spirituality Latin sometimes expresses the ideal that if we avoid the term glorification, it should be remembered, is foreign to the biblical language. In the liturgy of the hours of Christmas Eve we will hear the vibrant exhortation of Saint Leo the Great, which expresses the same view of the Christian vocation: Christian, your dignity, and made partaker of the divine nature, do not return to a time of abjection with misconduct. Remember who is the Head, the Body of which you are a member "[17]. Unfortunately, some authors
Orthodox were still the controversy of the fourteenth century between Gregory Palamas and Barlaam and seem to ignore the rich mystical tradition of Latin America. The doctrine of St. John of the Cross, for example, that the Christian, redeemed by Christ and made his son in the Son, is immersed in the flow of transactions and participates in the Trinitarian God's inner life, is no less high than that of the divine nature, even if expressed in different terms. The teaching on the gifts of intellect and wisdom of the Holy Spirit, so dear to St. Bonaventure and medieval authors, was animated by the same mystical inspiration.
It can not however fail to recognize that the Orthodox spirituality has something to teach on this point the rest of Christianity, theology even more Protestant than to Catholic theology. If there is indeed something quite opposite to the orthodox view of Christian deified by grace, this is the conception of a Protestant, Lutheran, and in particular, the extrinsic and forensic justification, that man is redeemed during the same time just and sinner " , a sinner in himself, right before God
Especially we can learn from the Eastern tradition not to reserve this sublime ideal of Christian life to a spiritual elite called to walk the streets of mysticism, but to offer it to all the baptized, to make object of catechesis to the people, for religious training in seminaries and novitiates. When I think back to the years of my training there, I saw a nearly exclusive emphasis on an ascetic who depends on correcting the vices and the acquisition of virtues. When asked by the disciples on the ultimate goal of Christian life, a Russian saint, Saint Seraphim of Sarov, replied without hesitation: "The real purpose of the Christian life is the acquisition of the Holy Spirit of God How to prayer, fasting, vigils , almsgiving and other good deeds done in the name of Christ, are only means to acquire the Holy Spirit "[18].
5. "All things were made through him"
Christmas is the perfect opportunity to propose to ourselves and to others that this ideal is common heritage of Christianity. Incarnation of the Word is that the Greek Fathers derive the very possibility of deification. St. Athanasius does not tire of repeating: "The Word was made man that we might be deified" [19]. "He became man and man has become God, because it is united with God," writes St. Gregory Nazianzen, in turn, [20]. With Christ is restored, or brought to light that being in the image of God "which bases the superiority of man over the rest of creation.
I noticed above as the exclusion of man brings with it automatic exclusion Christ of the cosmos and history. From this point of view, Christmas is the antithesis to the more radical vision scientist. In it feel solemnly proclaim: "All things were made through Him and without Him nothing was made of what exists" (Jn 1:3), "All things were created through him and to him "(Col. 1, 16). The Church has taken up this revelation and I think it makes us say: "For quem omnia facta sunt" Through him all things were created.
Listening to these words while around us does not repeat that: "The world is self-explanatory, without the hypothesis of a creator," or "we are the result of chance and necessity ", undoubtedly causing a shock, but it is easier for a conversion and a faith blossom from a shock like that from a long apologetic argument. The crucial question is: will we be able, we who aspire to re-evangelize the world, to expand our faith in this size from dizziness? We really believe with all my heart, that "all things were made through Christ and in view of Christ"?
In his book Introduction to Christianity many years ago you, Holy Father, wrote: "In the second article in the 'I' in front of us to the real scandal of Christianity. It is the confession that the man Jesus, an individual justice for 30 years in Palestine, is the 'Christ' (the anointed, the elect) of God, indeed the very Son of God, then focus, the core determinant of human history ... We is indeed legitimate to cling to the fragile stem of a single historical event? We can run the risk of entrusting our whole existence, indeed, the whole story, this piece of straw in any event, floating in the boundless ocean of cosmic matter? "[21].
to these questions, the Holy Father, we will respond without hesitation as she does in that book and how not to get tired of repeating today, in the guise of the Supreme Pope: Yes, it is possible, it is liberating and joyful. Not for our forces, but for the priceless gift of faith we have received and from which we give thanks to God infinte
[1] Benedict XVI, Motu Proprio "Ubicunque et semper", n.
[2] John Paul II's words about man, Rizzoli, Milano 2002, p. 443, cf. also Enc. "Fides et ratio, n. 88
[3] J. Monod, Chance and Necessity, Mondadori, Milan, 1970, pp. 136-7.
[4] M. Planck, knowledge of the physical world, p. 155, (cited by Timossi, op.cit. P. 160)
[5] JH Newman, J. Letter to the canonical Walker (1868), in The Letters and Diaries, vol. XXIV, Oxford 1973, pp. 77 s. (Trad. ital. P. Di Fang).
[6] JH Newman, Apologia Pro Vita her, Brescia 1982, p.277
[7] JH Newman, The development of Christian doctrine, Bologna 1967, p. 95.
[8] Monod, op. cit. p. 136.
[9] P. Atkins, cited by Timossi, op. cit. p. 482.
[10] B. Pascal, Pensées, 377 (ed. Brunschwicg, No 347),
[11] M. A. Blondel et Valensin, Correspondance, Aubier, Paris 1957, p. 47.
[12] Origen, Contra Celsum, IV, 23 (SCh 136, p.238, cf. IV, 74 (ib. p. 366)
[13] Cf M. Pohlenz, greek Man, Florence 1962.
[14] Origen, op. cit., IV, 30 (SCh 136, p. 254).
[15] Scola Dionysius Areopagite in PG 4, 536, cf. Dionysius Areopagite, Letter VI (PG, 3, 1077).
[16] G. Bardy, in DCT. Spir., III, col. 1389 s.
[17] S. Leo the Great, Sermon 1 on Christmas (PL 54, 190 ff.)
[18] Dialogue with Motovilov in Gorainoff Irina, Seraphim of Sarov, Gribaudi, Torino 1981. p. 156.
[19] S. Athanasius, The Incarnation of the Lord, 54 (PG 25, 192B).
[20] S. Gregory Nazianzen, theological discourse, III, 19 (PG 36, 100A).
[21] J. Ratzinger, Introduction to Christianity, Brescia, 1969, p.149.
Roman Rite
Gospel: Mt from 11.2 to 11
At that time, John, who was in prison, Having heard of the works of Christ, sent by his disciples and said to him, "Are you he that should come or look we for another?". Jesus answered them, "Go and tell John what you hear and see: The blind receive their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor and proclaim the Gospel. And blessed is he who does not find me a source of scandal. "
While they were leaving, Jesus began to speak to the multitudes concerning John: "What did you go to see in the desert? A reed shaken by the wind? So, what did you go see? A man dressed in clothes of luxury? Here, those who wear clothes luxury are in kings' palaces! Well, what did you go see? A prophet? Yes, I tell you, in fact, more than a prophet. This is he of whom it is written: "Behold, before thee I send my messenger before you, he will prepare your way."
Verily I say unto you, among those born of women there has been none greater than John the Baptist, but the least in the kingdom of heaven is greater than he. "
The song today (Matthew) presents John the Baptist in prison was attacked by a big doubt: Jesus of Nazareth is the Messiah or not? It had to be a very disturbing question for him, even heartbreaking, because the young Rabbi would not show up at all with the same characteristics that Battista had listed in his prophetic speeches to the crowds, we have heard a song on the 2nd Sunday of Advent A: "He will baptize with the Holy Spirit and fire. He holds the shovel to clean his floor and gather the wheat into his barn, but will burn the chaff with unquenchable fire. " (Matthew 3.11-12 and Luke 3:16-17) These are images from the Old Testament, as seen in Isaiah 41.16, 15.7 and Malachi Jeremiah 3.19.
While in prison, John hears "about the works of Christ" (v.2 b) and these do not correspond to what had become Envoy divine. He thought of a Messiah "Justice" and Jesus himself as master meek and humble of heart, he had hoped in the manifestation of God's wrath against all the injustices and lies, and the Nazarene spoke only of mercy and compassion, so much to sit at table with public sinners. Probably it was also expected as a "sign" of his own Messiahship release from prison of Herod, just as Isaiah foretold 61.1. And this had not happened. Hence the anxious question: "Are you he that should come?"
Christ, how often does' not answer directly yes or a no. He never does not replace the freedom of man, if he accepts him and accept him, because the law is properly the "signs" that attest the identity of Jesus and behaves accordingly. So the teacher responds sending back the Baptist precisely those "works" of which he had heard in prison: the blind, the lame, the lepers, the deaf are healed, the dead are resurrected, and proclaim the Gospel to the poor.
These actions already prophesied in the Old Testament: Isaiah 35.5-6 points in the order the blind, the deaf and the lame, the resurrections announces Isaiah 26.19 and Isaiah 61.1 evangelization of the poor.
So Jesus continues the work of Yahweh, it shows how good and merciful God of Israel, which the exiles had returned from exile, remaining faithful to his covenant. The Nazarene shown to produce and make As foretold in the Old Testament.
It is natural to ask why he fulfills these prophecies and not to those who think of John the Baptist. And here we are right in the heart of the matter. By what criteria, what yardstick should read the Scriptures? How to recognize the task? Well, it is only Jesus, the Word of God, the last word of revelation from the Father pronounced that this criterion can provide a reference point. Only we can trust Him. Only he can enlighten us.
It is very clear and bright is his answer: the Messiah is the One who brings salvation, both material and spiritual. But beware! Healings and resurrections signs and drugs are certainly sensational, but, in terms of structure, v.5 not as the culmination of the resurrection, but the fact that the "poor" and proclaim the Gospel. This, and not a miracle, is the "sign" more specific and decisive, which gives a clear direction to everyone else. "That Jesus is the messenger of God is proved by miracles, but it is the preference for the poor (the sick, sinners, pagans) who reveals the novelty of his choice messianic." (B. Maggioni)
And all this can be an obstacle to see the divine Nazarene Envoy, which is why immediately after he utters the phrase "Blessed is he who does not find me a source of scandal!" ie: the one who does not stumble in front of a Messiah poor and helpless, that makes no use of force.
Now, as always in the Gospel of Matthew the page is viewed at three levels, we are interested in completing the comment:
1st - the level of historical life of Jesus, the great doubt concerning the Christ and the Baptist and of course of his disciples. Indeed, according to Ambrose, Augustine and John Chrysostom, they were even a doubt, and a resulting device, "teaching", that is a question that would have grasped the Baptist in his disciples, so that sent them to Jesus because he is to reassure them.
2nd - the level of community which is addressed to Matthew; in the '80s (when he came up the first Gospel) was a live controversy between the Judeo-Christian community and so-called "John" the Baptist's disciples remained bound to their master, who continued to baptize in his name (see Acts 19.3: "What were you baptized?" The baptism of John ") and even saw him, and not in Jesus, the Messiah! The movement of John called "Baptist" was very popular and heralded a salvation for all through the conversion, penance, and the rite of water baptism. So it was very important at the time of Matthew, to reaffirm and specify clearly that in fact the same as John the Baptist had pointed to Jesus the true Messiah.
3rd - the level of contemporary life. As in every age, we have probably not entirely accurate idea of \u200b\u200bthe Christian God, that creates obstacles (ie we "offend" in the etymological sense), and we are therefore urged to consider carefully the "works" Jesus and the message that emerges from his response, especially the final note, because the "poor" in the Matthean context - cf. Mt.5, 3: "Blessed are the poor in spirit" - not just the poor in a material sense, but also "small", the "humble", the "simple", truly free and open to the heart ' ad.
And today is another possible form of "scandal" about the followers of Jesus
"Have you ever - notes Liliana Gilli - someone looking into my eyes you have asked
This is the scandal believe, really believe and change (in a conversion that is still!), because it is believe that Jesus is the Messiah, because they certainly appreciate his works, but it makes us recognize as our Redeemer that indicates that the Evangelist John as the "glory of the Lord": his death and resurrection. " The song today (Matthew) presents John the Baptist in prison, attacked by a big doubt: Jesus of Nazareth is the Messiah or not? It had to be a very disturbing question for him, even heartbreaking, because the young Rabbi would not show up at all with the same characteristics that Battista had listed in his prophetic speech to the crowd, we heard a song on the 2nd Sunday of Advent A: "He will baptize with the Holy Spirit and fire. He holds the shovel to clean up his threshing floor and gather the wheat into his barn, but will burn the chaff with unquenchable fire. " (Matthew 3.11-12 and Luke 3:16-17) These are images from the Old Testament, as seen in Isaiah 41.16, 15.7 and Malachi Jeremiah 3.19.
While in prison, John hears "about the works of Christ" (v.2 b) and these do not correspond to what had become Envoy divine. He thought of a Messiah "Justice" and Jesus himself as master meek and humble of heart, he had hoped in the manifestation of God's wrath against all the injustices and lies, and the Nazarene spoke only of mercy and compassion, so much to sit at table with public sinners. Probably it was also expected as a "sign" of his own Messiahship release from prison of Herod, just as Isaiah foretold 61.1. And this had not happened. Hence the anxious question: "Are you he that should come?"
Christ, how often does' not answer directly yes or a no. He never does not replace the freedom of man, if he accepts him and accept him, because the law is properly the "signs" that attest the identity of Jesus and behaves accordingly. So the teacher responds sending back the Baptist precisely those "works" of which he had heard in prison: the blind, the lame, the lepers, the deaf are healed, the dead are resurrected, and proclaim the Gospel to the poor.
These actions already prophesied in the Old Testament: Isaiah 35.5-6 points in the order the blind, the deaf and the lame, the resurrections announces Isaiah 26.19 and Isaiah 61.1 evangelization of the poor.
So Jesus continues the work of Yahweh, it shows how good and merciful God of Israel, which the exiles had returned from exile, remaining faithful to his covenant. The Nazarene shown to produce and make As foretold in the Old Testament.
It is natural to ask why he fulfills these prophecies and not to those who think of John the Baptist. And here we are right in the heart of the matter. By what criteria, what yardstick should read the Scriptures? How to recognize the task? Well, it is only Jesus, the Word of God, the last word of revelation from the Father pronounced that this criterion can provide a reference point. Only we can trust Him. Only he can enlighten us.
It is very clear and bright is his answer: the Messiah is the One who brings salvation, both material and spiritual. But beware! Healings and resurrections signs and drugs are certainly sensational, but, in terms of structure, v.5 not as the culmination of the resurrection, but the fact that the "poor" and proclaim the Gospel. This, and not a miracle, is the "sign" more specific and decisive, which gives a clear direction to everyone else. "That Jesus is the messenger of God is proved by miracles, but it is the preference for the poor (the sick, sinners, pagans) who reveals the novelty of his choice messianic." (B. Maggioni)
And all this can be an obstacle to see the divine Nazarene Envoy, which is why immediately after he utters the phrase "Blessed is he who does not find me a source of scandal!" ie: the one who does not stumble in front of a Messiah poor and helpless, that makes no use of force.
Now, as always in the Gospel of Matthew the page is viewed at three levels, we are interested in completing the comment:
1st - the level of historical life of Jesus, the great doubt concerning the Christ and the Baptist and of course of his disciples. Indeed, according to Ambrose, Augustine and John Chrysostom, they were even a doubt, and a resulting device, "teaching", that is a question that would have grasped the Baptist in his disciples, so that sent them to Jesus because he is to reassure them.
2nd - the level of community which is addressed to Matthew; in the '80s (when he came up the first Gospel) was a live controversy between the Judeo-Christian community and so-called "John" the Baptist's disciples remained bound to their master, who continued to baptize in his name (see Acts 19.3: "What were you baptized?" The baptism of John ") and even saw him, and not in Jesus, the Messiah! The movement of John called "Baptist" was very popular and heralded a salvation for all through the conversion, penance, and the rite of water baptism. So it was very important at the time of Matthew, to reaffirm and specify clearly that in fact the same as John the Baptist had pointed to Jesus the true Messiah.
3rd - the level of contemporary life. As in every age, we have probably not entirely accurate idea of \u200b\u200bthe Christian God, that creates obstacles (ie we "offend" in the etymological sense), and we are therefore urged to consider carefully the "works" Jesus and the message that emerges from his response, especially the final note, because the "poor" in the Matthean context - cf. Mt.5, 3: "Blessed are the poor in spirit" - not just the poor in a material sense, but also "small", the "humble", the "simple", truly free and open to the heart ' ad.
And today is another possible form of "scandal" about the followers of Jesus
"Have you ever - notes Liliana Gilli - someone looking into my eyes you have asked
This is the scandal believe, really believe and change (in a conversion that is still!), because it is believe that Jesus is the Messiah, because they certainly appreciate his works, but it makes us recognize as our Redeemer that indicates that the Evangelist John as the "glory of the Lord": his death and resurrection. "
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