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Praises to the Almighty

You are Holy, Lord God,
You are strong, You are great,
You are the Most High, the Almighty,
You Holy Father, King of Heaven.

You are three, one Lord,
You are good, all good,
You are Love, You are the true
You are humility, You are wisdom.


You are beauty, You are peace,
the safety, joy, joy, hope
You are, You are justice, temperance and
You all wealth.

You are the Guardian, you are meek
You are the refuge, You are strength,
You love, faith and hope,
You are all our sweetness.
You are life, eternal joy,
great Lord, God admirable
Almighty or the Creator, Savior
or mercy.

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Verbum Panis: Ave Maria

Ave Maria, Ave
Ave Maria, Ave

Donna mother of expectation and hope
Now pro nobis.
Women's smile and mother of silence
Now pro nobis.

Donna border and mother of the ardor
Now pro nobis.
Women and mother of the rest of the path
Now pro nobis.

Ave Maria, Ave
Ave Maria, Ave

woman and mother of the breath of the desert
Now pro nobis.
Woman of the night and the mother of memory
Now pro nobis.

Women and mother of the return of this
Now pro nobis.
Women of the earth and mother of love Now
pro nobis.

Ave Maria, Ave
Ave Maria, Ave

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simple prayer in your hands

Where there is hatred let me sow love, Where there is injury
let me sow pardon,
let me sow discord where the union, where
doubt, let me bring you Mr ago.

And the truth what is wrong,
hope for those desperate
where is the sadness that I may bring joy,
Where there is darkness your light will bring .

O Master grant that I do not try,
to be loved but to love,
only death will live forever,
O God make me an instrument of Your love.

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Into thy hands I commend my life,
God, my salvation You are.
cast a glance at my heart,
with you I'll be safe.


RIT: Heavenly Father, for Your name will live;
a sacrifice I will offer you my praise
for everything you always give me
Father in heaven Your name will live for
searches my heart and I will offer you my praise,
for everything that I always donate
O God of all goodness.


In your hands is my life,
God, my hope is you,
give me peace, O Lord,
with you to live safely. RIT.

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Salve Regina

Hail Holy Queen, Mother of mercy.
life, our sweetness, our hope, hail!
Salve Regina! (X2)

To You, poor banished children of Eve.
To Thee,
weeping in this valley of tears.

our Advocate, your eyes turn to us, after this exile show

the fruit of thy womb, Jesus

Hail Holy Queen, Mother of mercy.
O clement, O loving, O sweet Virgin Mary.
Salve Regina!

Salve Regina, hello, hello.

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Jesus and the Samaritan woman

I'm here, I know your heart
you quench your thirst with living water.
I am now looking to you, heart to heart
I will tell you, no evil
more you hit,
your God will not have to worry about.
If you write it in my law,
will betroth you to my heart,
and worship me in Spirit and Truth.

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I say yes, love and life together
I say yes to the future to come.
I say yes, a love that knows no boundaries
I say yes to a new reality.


CHORUS: And there are sad days and days of happiness;
will be important to be together
and face reality ,
until the end of life and then eternity
and our love pours forth from God.


I say yes, respect and understanding
I say yes, eternal fidelity.
I say yes, a love that will be fruitful
I say yes, that son to come. RIT.

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Sunday, October 31, 2010 AFTER THE DEDICATION

Alerts:

Tuesday, November 2 in the chapel LIUC (13.00) we will celebrate Holy Mass for the dead

In the bottom of the text will find information about a range of socio-political training sessions for young people. It seems to me worthy of attention.

The need of the gospel

Reading of the Gospel according to Matthew 22, 1-14

at that time. The Lord Jesus began to speak to them in parables, saying: "The kingdom of heaven is like a king who gave a wedding feast for his son. He sent his servants to call those invited to the wedding, but they would not come. He sent other servants of the new order: "Tell those invited: Behold, I have prepared my dinner: my oxen and animals fattened cattle have been killed and everything is ready, and come to the wedding. " But those not interested: one went off to his farm, another to his business, while the rest seized his servants, maltreated them and killed them. The king was angry: he sent his troops had killed those murderers and burned their city. Then he said to his servants: "The wedding is ready, but those invited were not worthy, go to the main crossroads and everyone you find to the wedding." Once out on the streets, those servants gathered everyone they found, both bad and good, and the wedding hall was filled with guests. The king came to see the guests, and there he saw a man who was not wearing the wedding dress. He said, "Dude, how did you get here without a wedding garment?". That was speechless. Then the king said to the servants, 'Bind him hand and foot and cast him into outer darkness: there shall be weeping and gnashing of teeth. " For many are called but few chosen. "

The absolute necessity of the gospel

In the previous discussion we have left aside the issue of the need of the Gospel to the lives of men. This need comes directly from Jesus' command to baptize and make disciples of all nations.

Today's Gospel proposes this need "out into the streets, those servants gathered everyone they found, both bad and good, and the wedding hall was filled with guests."

The king of the parable is not to be discouraged by the rejection of the first invited to his banquet and lets all sorts of people. Each was given the wedding dress in homage of the owner (of course then the serious lack of those who have not worn).

Then, according to the Gospel, we must enter the party with the wedding dress. In other words the Gospel must be preached and to be in the life of each.

As a child

The missionaries were regarded with deep admiration, because they committed and often sacrificed their lives to do what we all wanted to do: to know the face of Christ to the people who ignore it.

Today, missionaries are popular because they open schools, hospitals, are taught to cultivate the land, dig wells for water.

The missionaries have always done the two things together.

We changed us. We are interested in little that men may know Christ. If all goes well we are still sensitive to charity.

John Paul II

In his encyclical (Redemptoris Missio) said that over the past 50 years the Church has lost its missionary zeal.

Among the many causes of this phenomenon, the Pope cited the idea that we must respect the conscience of others and the idea that everyone has his religion and does not make sense proporgliene another.

Perhaps the real cause of the loss of missionary zeal is the inner secularization has weakened our faith.

The two cases above are two excuses for a poor way of living the faith, the individualist.

faith as a medicine for our need for spirituality originates a way of life, Christianity private, without missionary zeal and community.

This is why there are still many believers, but the Church has little strength to proclaim the Gospel.

We dismantle misconceptions

Number 1. Do you think that consciousness might be afraid of the truth? I think the word of Christ, with its beauty and depth, could harm the search for truth that all men of good will you do? I hope you say NO.

So how can we think that the freedom to propose the person of Jesus, may be a wound to the conscience of men?

Number 2. Worldwide, there are many religions. They are part of the mystery of God, who never leaves men without a minimum of light. But the fact that men have a little 'light should not prevent its being illuminated by Christ: "Word was the true light that enlightens every

man" (Jn 1:9). Religions are the effort of man to God is a rough path that comes close to the truth of God, but among the many elements of uncertainty. In Christianity it is God who came and meet us. His truth, his love, his friendship give beauty, meaning, strength to our lives.

For me to live is Christ

said this S. Paul. And since there were words he lived all his life to Christian missionary.

We then discovered the necessity of preaching the Gospel. There is full identification between Christ and the proclamation of the Gospel.

who truly knows Christ and falls in love with the flight that includes the greatest gift you can do to other men and they also lead to knowledge of the Lord.

If you have filled the stomach of a small African, you were right. But to give you hope you will let him know Christ.

Today as in the time of the parable, people go about their business. It seems that we can live without the Gospel. To force if morissimo because we are unbelievers there would be freedom of belief.

But is not the same with Jesus or without Him Who is the love of Christ knows and burns the desire to be a missionary.

been burned?

Roman Rite

Gospel: Lk 19:1-10

At that time, Jesus entered Jericho and was passing through. And here is a man named Zacchaeus, chief tax collector and rich, trying to see who Jesus was, but he could not because of the crowd, because was small in stature. So he ran ahead and see him, he climbed a sycamore, was to pass beyond. When he reached the place, Jesus looked up and said, "Zacchaeus, come down quickly, for today I must stay at your house." He hurried down and welcomed him with joy. Seeing this, they all murmured: "He went to stay at a sinner." But Zacchaeus stood up and said to the Lord: "Behold, Lord, I give half of my possessions to the poor, and if I have defrauded anyone of anything, restore it fourfold." Jesus said, "Today salvation has come to this house, because he too is a son of Abraham, the Son of Man has come to seek and to save what was lost. "

COMMENT ON FIRST READING
by Daniele Salera

"He went to stay at a sinner." So the inhabitants of Jericho ruled about the fact that Jesus has finally entered the home-life of Zacchaeus. "How much hypocrisy, that hardened heart!" we would say today by outside observers. Yet in those blind men, because "auto-saved" we ... we think of so much criticism and gossip that fills the mouth when we "do X-rays" of those who in different ways and maybe we are next are also brothers and sisters in faith!
So beautiful story ... indeed beautiful, because it is the story of a miracle, a resurrection (marking the transition from a life in the flesh to the Spirit, from the works of death to those who come from the saved), and also gives us the opportunity to establish good ideas on two specific points: 1
. Consider how God's times are very different from human time, especially when it comes to convert and redeem us.
2. It helps us to clarify a question that often is not answered us, because it depends on what God and man about the sanctity of our lives, our desire to do His will?
1: This first consideration is developed from the text of Wisdom from 11.22 to 12.2 which begins the Liturgy of the Word. Through this song we are reminded that ours is a God who "waits for our repentance and compassion [...] gradually corrects and admonishes," therefore the time that relate to his compassion with our conversion are "long time" are the times of waiting and patience. Usually combine this virtue with the endurance of those who hurt or molest us, almost never related to passing time and changing the human heart. Yes, we have a patient God, waiting, and this is the wavelength of his love: it is given, there is, respects our human nature While wanting to deify-and-so happens.
For Zacchaeus and his contemporaries was so, how many times met and consistent believers will say "but never changes!" How many times have tried and finally classified as "lost." But their sudden opinion did not change things, but to stay the action of God, yes!
So when we pray the Our Father and ask to be forgiven our debts, remember this "slowness" of God's justice on us and then decide to relive a similar expectation of the conversion of his brother shortly after when we say "as we forgive our debtors. " Waiting for God would be so even our expectation, of us who would immediately change the other, what are we to take from anxiety, nervousness and anxiety when the relationship difficult and heavy support or when it seems that nothing changes what's wrong.
2: think what happens in the story: Zacchaeus had heard of Jesus, knows he is going over there, wants to see it, but there is an impediment objective that is in him, but somehow does not depend on him (the His stature is low) and then he does? Give up? No, use your intuition and imagination gets on sycamore. In addition there is an impediment subjective: it is a sinner from all known as such, is one that not only is in a state of sin but is also hated by all because a servant of the occupying power and dishonest at the expense of ordinary people. That Jesus was a man of God, a man of God may have something to do with who is in sin? About this second impediment is not intuition or imagination to draw: there is sin, Zacchaeus knows, and it coincides with his life, almost, is her life and weaves it affects his relationships and his livelihood. Here, only God can "play around" ... and it happens. Jesus "does strike" across the board, as only he can do. Zacchaeus, after this meeting is no longer the same: his life, his links with the past and his dishonesty no longer have vanished into thin air. But what is up to him and what God because you arrive at this outcome? Zacchaeus wanted to meet Jesus and climbed the sycamore tree: can you awaken your longing for the infinite, life beautiful, deep and personal meeting with Christ and find your sycamore or even remember not to separate yourself from that which you are already on Sycamore rose perhaps for other reasons (that friend faithful that God put beside thee, that group that helps you to be with the Lord, that when you read His Word t'illumina, then go to church alone to contemplate before you go to work or class, that conversation with Don for so long that you're referring, etc.). the rest is done by him, trust him because will do well, your time and your streets are not your (thank God)!

COMMENT ON SECOND READING
by Rocco Pezzimenti

1. emblematic characters and modern, Zacchaeus "sought to see who Jesus was, but could not." Low stature, meaning that, by itself, could not get to see, like so many today and always. Like a few, however, is largely driven by a desire to see, hear, almost touching the Master. Zacchaeus "was a chief tax collector and rich" points out the Gospel, as if to signify its distance from grace, as published, and his "inability" to be rich that he could not see the Savior. There seems to be a defining moment in his life, a turning point, and climbs a tree, moved by a sincere desire to see.

2. The Lord passes right under it, looks up to show that such a curiosity was, in some way rewarded because in this case, shows a search, a principle of faith. Zacchaeus was awarded because of his boldness. Jesus invites him to come down. The text emphasizes the "fast" because it has to stop with him. Expresses concern that the Lord! For its part, the rich publican does not waste time: "He went down quickly and received him with joy." As always happens in many other Gospel episodes, there are the whispers: "It's gone to stay the home of a sinner. "As usual, instead of rejoicing, some creeps, those who sin of presumption.

3. We would be happy to - Ambrose said - for all, because if you can save the chief tax collector, who can despair of salvation? But no, envy leads to ignore the extent of the event and even to criticize the sovereign goodness of Jesus with his mercy opens the heart of the sinner to another well. Zacchaeus in fact, is surprised and opens to charity, "Lord, give to the poor half of my possessions stolen and if I have someone give back four times." I murmured, the envious, cling to their miserable circumstances, often sinful, As Jesus declared: "Today salvation has come to this house."

4. was rich, but selfish first, then generous. The problem is not wealth, but its use. Zacchaeus has become generous because it deviates from the crowd, that is the common way of thinking. Becomes aware, to understand who Christ is and, once understood, knows he can not be the same. We should pray for this, because, as he recalls the letter of St. Paul, the Lord gives success to every good resolve and work of your faith. "

5. To understand this we must preserve, through prayer, a peace of mind truly Christian so much so that even St. Paul reminds us "not to leave you shaking in your mind and easily frightened by oracles or speeches" of various kinds. Reviews fatuous and fallacious that today, even more than ever, tend to make us consider useless the Gospel message, with the sole purpose of deceiving us about the true meaning of life.

Growing with Good Policy


PRESENTATION OF THE COURSE The purpose of this course is twofold: to provide the conceptual tools to
a serious and deep
political education and train people interested in participating in the first person
political agony.
The first meetings are of a historical overview
with depth in the lives of the major parties
mass that led to Italy. Through
history of DC, the PSI, the PCI and the Right,
its values \u200b\u200band its key players, the course aims to better understand
political parties
today and their dynamics.
The second part explores some important issues and current
of our society: the
security, federalism, the world of work and
principles of solidarity.
The course will feature prominent speakers and guests
the political and intellectual.
The course is aimed
secondary school students, university students
eai young people up to 35 years.
Free participation.
Compulsory attendance.
Certificate of Attendance to the course.
Registration: by November 5.
Where and when:
Calendar of meetings:
November 11 (Thursday) Political participation:
form the party is still relevant today? Father Bartolomeo Sorge

November 26 political parties in 2010
ANDREA BIEN
December 10 History of Political Parties: The PSI and the PCI
TENCONI PAUL, PAUL PILLITTERI, LUIGI CORBANA
January 14 History of Political Parties: The DC
PAUL TENCONI , Piero Bassetti
January 28 The Right and the transformation of the '90s. Marco Rizzo

February 11 safety policy
Achille Serra
February 25 Federalism and autonomy
Giancarlo Pagliarini, PAUL SABBIONI
March 11 businesses, workers and public companies
Giulio Sapelli, Elio Borgonovi
March 25 policies for the welfare and the principles of solidarity in
"Caritas in Veritate"
Bishop Giampaolo Crepaldi, SAVINO Pezzotti
April 8 election data analysis and organization of a media campaign

ANTONIO VALENTE, Antongiulio BUA
biweekly, every Friday. Opening hours 18:00
courses with aperitif and
meeting beginning at 19:30
Humane Society
Street Davenport, 7
Milan
Marcora Henry, an adviser reg. Lombardia
Sancin Alexander, director prov. Collegio San Carlo Milano
Institute and Leo XIII.
is an initiative of:
with the participation of:

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II Sunday, October 24, 2010 THE CALLING

I after the Dedication - The missionary mandate

Reading of the Gospel according to Matthew 28, 16-20

At that time. The eleven disciples went to Galilee, to the mountain that the Lord Jesus had shown them. When they saw him, fell. But they doubted. Jesus came and said to them: "I was given all authority in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey everything I have commanded you. And surely I am with you always, until the end of the world. "

of next Sunday's Gospel contains many themes while being short.

First, the question of the disciples, which remains even in the face in the presence of the Risen One.

Secondly, the universal power of Christ, the foundation of the missionary work of the Church

order to preach the gospel and to baptize all nations.

Finally, the promise of Christ to be always close to the disciples.

is to be confused!

I choose this time to the third point: the command of Christ to proclaim the Gospel to all nations.

This command can be seen at least two respects: a) the Gospel is necessary for the life of every man. Remain without the gospel is to remain without the light, the meaning of life, true love, the hope that conquers death.

b) the second Profile is what you manifest God's project and that project becomes man's vocation. It is here that we stop.

The command of Jesus was born to the vocation of man.

Have you ever thought that Peter and other apostles have changed their lives in maturity?

This happened because Jesus with his friendship, his word, his example has upset the hierarchy of values \u200b\u200band habits that had been unsettled in their lives.

After the encounter with Christ, the apostles believe that with Him we can also give life (and everyone will be doing after Pentecost).

from Christ no longer want to be separated. Anything that does not lead to him is rubbish says s. Paul.

The conviction of these simple characters of the people jew is elementary, but crucial: Christ is the true treasure of life. What you do is tell the true good for your life. At the wedding of Cana, Mary said: "Do whatever he tells you."

After the resurrection, Jesus sends them to the world and they will do what He says.

you go into the logic of a religious vocation when they believe that life will be spent not good when we make our plans drawn up for ourselves and for our reputation, but when you do what God asks us to do.

Where God put me, there I feel good.

This belief is at odds with the contemporary fashion of the self, seen as an affirmation of themselves in terms of power, money and visibility. This is so clear that it is useless to insist.

religious vocations are falling for this reason: I do not trust the place that God give to me and I try not even to a possible call, and are concentrated in the conquest of my position.

The disappearance of marriage as a vocation

The most worrying fact of our times is not the decline in religious vocations, but the trend disappearance of vocation to marriage.

And of course.

If you stop listening because you're afraid to love God according to his perspective, you cease to love. Point.

The man and woman cease to be together? Of course not (at least in general). But stop being together as designed, the gift of mutual love and total. Since you can not stand alone, you are together in some way, often without enthusiasm, without hope, without joy.

The loss or the conquest of youth

Two years ago a dear friend Don flew to Haiti the most wretched country in the world. Not surprising given that the missionaries are still there. The fact is that this was a popular pastor of one of our country in the Varese and the ripe old age of 67 years and decides to go on a mission right there.

When I was young I had a lot of gifts and friendship with his testimony, but this was the biggest gift that I did.

It made me realize that the call is made once, even if the youth choices are made more decisive, but it remains an event that accompanies the person's life.

A living man always wonders what love has to answer. If it does so it is always young. And it is still capable of surprises.

Who's next to him and says yes he discovered the secret of life that never dies.

Roman Rite

Luke 18:9-14

At that time, 9 Jesus said again this

parable to some who had the intimate

presumption of being righteous, and despised

others:

10 "Two men went to the temple to

pray, one a Pharisee and the other a publican.

11 The Pharisee stood and prayed thus

himself: "O God, I thank you because are not

like other men, thieves, unjust, adulterers,

or even like this tax collector. 12

fast twice a week and I pay

tithes of all that I possess. "

13 the publican, standing far off,

not even lift up his eyes to heaven,

but beat his breast, saying, " O God, Have

mercy on me a sinner. "

14 I tell you, this rather than the other,

returned to his house justified, because

whoever exalts himself will be humbled, whereas others

humbles himself will be exalted. "

Luke 18:9-14

The intimate presumed to be fair, despising others, for Jesus comes up

to prayer, which should be the place of truth for each of us, in

as we find ourselves face to face with the Lord. Prayer is the place

privileged in the memory of that which contradicts the meaning of life is

place before the Lord to get a response from him.

With this parable Jesus wants to help us understand that no one can be considered

better than others. Even Paul, who we saw in the second reading be convinced

the goodness of life, so he writes to the Philippians: " each of you,

with humility consider others better than himself " (2.3).

feeds The Pharisee's presumption in keeping the commandments and

religious rituals. He can build on its fidelity to the law to judge the

others, instead of thanking the Lord for what he received for free from him.

why he finds himself in a situation of untruth, because it can not recognize the

reality of their lives, which is not on his own, as the original gift is

the Lord and he will have only paid fairly. He is not the source of his

good life, but the Lord.

the public is aware of his sinfulness, and calls on the

Lord have mercy on him. He finds himself in the truth of their lives and

for this will be fulfilled.

Jesus concludes with a saying on the exaltation and humility. The latter condition

necessary and sufficient for salvation: necessary because without humility,

that the awareness of its fragile condition, we find ourselves

a lie, because he who is humble enough to accept the sa salvation that comes

from God, who loves the humble (' The Lord loves his people, he crowns the humble

victory "Ps 149.4).

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Sunday, October 17, 2010 celebration of the dedication of the Cathedral Living in an RV instead of the house, almost like Ulysses

Sunday 17 October 2010 feast of the dedication of the Cathedral

GOSPEL
Reading of the Gospel according to Luke 6, 43-48

at that time. The Lord Jesus told his disciples: "There is a good tree which produces bad fruit, nor There is indeed a bad tree which produces good fruit. Every tree is known by its fruit do not gather figs from thorns, nor do they pick grapes from a bramble. A good man out of the good treasure of his heart brings forth good, the bad man from his evil treasure brings forth evil: his mouth it expresses what overflows from the heart. / Why do I cry out: "Lord, Lord," and not do what I say? Whoever comes to me and hears my words and doeth them, I'll show you who is similar: it is like a man building a house, who dug deep and laid the foundation on the rock. When it was full, the river that house but could not to move it because it was built well. "

The Gospel is not a literary exercise, nor a word that is said to encourage a few nice feeling: it aims to build a house, the house of his life. Well, who heard the Gospel and puts it into practice is a prudent man, as he builds his life on the stone, those who listen only, and does not follow the Gospel, is a fool, because they will be overwhelmed by adversity. Of course it is even worse if you listen to the Word of God
light wave on the sand just to run over everything that has been built, hence also on the popular saying "castles of sand. "In truth, life holds for us often violent gusts and strong winds. That is the warning of Jesus is a wise and friendly.

The sand is not far away. We should not take long file or miles of road to get there. We've got heart. The sand is the pride of self, their feelings, their beliefs, it is the arrogance of those who claim to be always right even before the LORD, is the coldness of who is indifferent to the needs of others. The season of the sand can last a day, a month, a year or a lifetime. This is the time where you do not hear the Gospel nor is it put into practice. How many men, how many women would have to admit that their human construction, collapsed, and not admit it because they do not want to reveal that there is sand in their hearts! Let us be careful, because the sand is the desert, and indeed the sand makes the desert creates loneliness, bitterness, lack of a happy life. The Lord has given us the stone where he could build our life. The stone is not us, is the Lord himself, and his Gospel, which remains firm and does not collapse.

Living in an RV instead of the house, almost like Ulysses

try to understand how to build the real man's house that is consciousness.

The transition from acting spontaneously, and 'child' to free choice and is increasingly needed as a second birth. Only with the freedom that is determined you have the life of the spirit, the fulfillment of freedom is when it is reliant not only on the promise of real, but ultimately the promise of God This necessary step is very complex because there affect psychological processes, cultural processes and the same free choices of the subject.

We have a first explanation of this complexity if we ask ourselves what the role played by culture.

culture offers the same personal consciousness a first statement of the meanings of action. But these signs have a double profile: on the one hand they are absolutely necessary, on the other hand, they are insufficient.

are necessary because the subject requires an understanding of the evidence that the good sense of action, which is contained the promise of good life and meaning. Are insufficient, because the free agent, faced with this evidence will decide for himself, only if deemed reliable.

So the life of the spirit, which we called the second birth due exercise of freedom, is not the foregone conclusion of an educational process.

This second birth can never be regarded as a fait accompli, it is likely to be increasingly taken over from scratch, it is a permanent debt or a duty of more of the subject.

We can say that the deepest truth of moral duty is the recognition of a permanent debt that people have to decide for themselves, exercising their freedom.

There is a scan that leads from the provisional the final, at the time recognized the full-time (which coincides with the presence in the Gospel of Jesus), freedom is determined unconditionally. This conception of freedom entails that the human subject the experience of living shooting himself, and not instead of the continual search for new experiments.

The Bible instructs us on plenty of shooting, but before we do some observations in relation to its complete absence in contemporary culture.

We must draw our attention to what is a free act: it is the act by which we recognize the imperative brought together by the consciousness expressed by a particular time (kairos), a time that finally allows the provision of self by the subject and in this sense, a full-time.

The free act is structurally divided into two phases: that of action by which the subject is looking, respectively, and that the subject of action by which instead is given, or otherwise has of himself.

The moral journey as a quest for self

Now contemporary culture focuses on the first time, the research does not call and almost never reached the second stage, the in which the subject decides to himself.

Forget the second moment of the free, is to deny human freedom.

emblematic figure of this cultural situation is that of Ulysses , the hero who is always looking, never landing in the country, because he does not believe that there is home. For him and for contemporary culture, there is no promised land to which go far. To this the hero prefers to roam and experience the thrill of new experiences as a response to its aspirations. In this sense he is not free.

But if contemporary culture recognizes no promised land, thus becomes unable to propose also the first evidence of the good life is the new generation is the same adults who have to live all over again its commitment to morality.

The situation can be summarized as follows: the public culture is not proposing an ideal of the good life and consciousness of the individual remains at the mercy of itself, without any reference point. This results in a regression of individual conscience, which tend to act only on the basis of emotions (how children persist in the behavior of adults). fact to the extent that the relationship between public culture and consciousness of the subject struggles to realized, for the growing difficulty in moving the subject from the behavior emotional than intentional and free. The subject threatens to child: for a first hand bullying as a child, on the other side as helpless as a child. The impotence of which is to say that expresses the attitude of the spectator who can only be pathetic of a lifetime as appropriate, the viewer is satisfied, or instead of offended and resentful for the disappointing quality of what he had to see. In any case, he remains a spectator and actor.

It is clear that this cultural situation, which lack full-time, time for the exercise of freedom, is a challenge to the Christian conscience. In fact described in the social context becomes problematic psychological training of the same consciousness that is the condition can also occur in an appropriate manner the same decision of faith.

The moral journey of recovery as self

as we said in a rather different picture of human life is recommended by the biblical tradition.

The Bible offers the figure of the recovery, not of the permanent research . The early history reveals a sense of life, or more sincerely promise, that man can and must choose to end without uncertainties. Only when he reaches such a choice, arrives with his real birth (John 3). The shape of life find its fulfillment in destiny of Jesus, and therefore the gospel that proclaims the eschatological destiny as the revelation of the truth of the fate of every man. And yet the same recognition the truth of the gospel of Jesus, precisely because the truth of a completion, expected recovery of a previous story: that of Moses and the prophets, indeed everything, but through that and beyond that of the universal story of the sons of Adam.

In the book of Exodus shows two days of freedom: first, Israel is conducted as on "wings of an eagle", the journey is easy, the result of liberation from Israel is called God in this covenant and context of gift and promise of God received the law. As if to say that the meaning of the law can only be understood in the context of God's liberating is Israel as a people.

But there will come a time when we must face the evidence. Only through them the people will understand the truth of the law.

A similar pattern can be recognized as active even if the experience of the prophets. In their existential event occurs this law: personal identity in the first place is surprising given the initiative of God, anticipating all the more aware and any choice of the man himself. Foreseeing the initiative of God, which elected him and calls him, the prophet must allow freely. The scheme is an eloquent illustration in the 'confessions' of Jeremiah, he was allowed to start with enthusiastically to the call easy, but then, painfully learned from the fate that the actual call him reserved, suspicious that her first response was the result of treacherous seduction by God, that answer would withdraw and not speak in his name but a burning fire shut up in his bones almost prevents him from physically silence the word of God (cf. Jer 20.7-9).

scanning in two stages of the response to God's call is also active in the story of the disciples to follow Jesus, they were chosen as apostles by Jesus, even before that they could understand and comply fully with this initiative. Of course, the call of the master they responded freely from the beginning. But the repeated misunderstandings that arise between them and the teacher questioning their awareness, and thus the freedom of their initial response. A second answer, yes, but must be only after they are instructed by their own each year. The shape of their choice then it will be precisely that the fate of the consent given by the initiative of the Master alone. Do you know what I did?, Asks Jesus to her after the washing of the feet (Jn 13:12), only to proceed from such awareness, only to extent that you become partakers of my intentions, you will also know what the commandment to conform your life. What Jesus made them - and in some sense to them too - just makes the figure of full-time, allowing you to will and to have accomplished in the form of life. The second birth is a reprise of the first.

is only the second birth is as stable as the house built on rock.

Roman Rite

Gospel: Lk 18:1-8

At that time, Jesus told his disciples a parable about the need to pray always and not tire: "There was a city a judge who neither feared God nor had respect for anyone. In that city there was a widow who kept coming to him and said: Give me justice against my adversary. For a time he refused, but then he said to himself: Although I do not fear God and I have no respect for anyone, because this widow is so annoying I'll Justice, because it is constantly bother me. "
And the Lord said, "You heard what the unjust judge says. And God will do justice to his elect who cry to him day and night? He will long to wait? I tell you that will make them swift justice. But the Son of Man comes, will he find faith on earth? ".

We are reaching the end the liturgical year. It 'been a time when, Sunday after Sunday, we were taken to the contemplation of the mystery of Jesus our weeks, our days have been leavened by the yeast as the Word of God In this Sunday, we receive a gift the Word of God which are buried in the lives of our days. It 's the short parable of the persistent widow: a typical situation, not only in the legal use of the Old Testament. Even today, not infrequently happens that an overwhelming reliance on legal technicalities to rip a poor defenseless little they have. The court - taking the Gospel parable - it should, with impartiality and timeliness, to defend this poor woman. But the judge behaves exactly the reverse: fears neither God nor man ("There was in that city a judge who neither feared God nor had respect for anyone"). In a way you represented the arrogance of power, which are often found in human history. Even the prophet Isaiah had denounced: "Woe to those who decree unjust and oppressive judgments written in haste, to deny justice to the poor law and to defraud the poor of my people, to make widows their prey and rob orphans, says the Lord "(Isaiah 10: 1-2). At this point the story told in the parable, what will the poor widow of manifest injustice in this situation? Moreover, in the Jewish world, women like you were the symbol of weakness, besides the most prone to abuse. God becomes their advocate, it is invoked with the title "defender of widows", now without the protection of her husband (Ps. 68.6). This woman, however, did not resign himself to injustice, as is usually instead used to do them all. It was certainly a victim, but by no means resigned. Insistently, in fact, went to court claiming the right satisfaction. He did not just once but several times with tenacity never tired of claiming the right, until the judge decided not to consider his case. "He said to himself, even if I do not fear God and I have no respect for anyone, because this widow is so I'll harass justice, because there is more to bother me. "Thus ends the parable. Important findings are the brief asked by Jesus first appear somewhat puzzling, because it puts the judge in the parable in parallel with God himself. It is a paradox, used at other times in the Gospels, to remove any doubt from our minds: "You heard what the unjust judge says. And God will do justice to his elect who cry to him day and night? He will long to wait? I tell you that will make them swift justice. "Yes, God will not make us wait long, swift justice will (someone translated as" suddenly "," when you least expect it ") if persistently turn to Him our prayers. Indeed, believers have incredible power in prayer, an energy that can change the world. We are all, perhaps, as that poor widow, weak, with no special powers, and yet this weakness, in persistent prayer, it becomes a powerful force, indeed, like the widow who managed to affect the hardness of the court.

Unfortunately, it is easy for us to fall into distrust and disbelief, overwhelmed by the things of this world, our anxieties, our safety, and forget the prayer. The first reading of the liturgy from the Book of Exodus (17, 8-13), is an incredible example the "weak force" of prayer. Scripture presents us with the figure of Moses with his hands raised to heaven, while Israel faces Amalek in battle in the plain of Rephidim. Moses embodies all the people in prayer. When he asks the people of Israel wins, and not just lower your hands, the enemy now prevails. Aaron and Hur are involved, one on one side and the other part, to support your hands, until the final victory. In constant prayer, we believe, we can find the foundation to build our lives and to build the same city of men, some of the words of Psalm 127: "Unless the Lord builds the house, in vain do its builders labor."

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news 'news' news' Sunday, October 10, 2010 Sunday

News !

From today, the commentary on the gospel will have a different form:

In general comment only the text of the Gospel, to prevent leakage. But the most important and new is involved in an issue raised by the gospel and in his treatment of deeper and broader.

Today we begin with the theme of acceptance that leads us to reflect on the fundamental value of the relationship between people.

Basically put the text of the Gospel according to the Roman rite, with a commentary by qualified authors.

GOSPEL of Ambrosian rite

Reading of the Gospel according to Matthew 10, 40-42

at that time. The Lord Jesus said, "Whoever welcomes you welcomes me, and whoever receives me receives him who sent me. Whoever receives a prophet because he is a prophet, will have the reward of the prophet, and he who receives a fair because it is a right, will have the reward. Whoever gives to drink even one glass of cold water to one of these little ones because he is a disciple, verily I say unto you, do not lose his reward. "

Comment

the Gospel in a few lines (always remember that is the word of Jesus) has a profound theory of personal relationships:

- Jesus wants to be accepted by all people; He will say welcome welcome life. Then you need to choose to accept it if you want to get in real life.

- the warmth of the next person will carry the warmth of the person of Christ, and accepting the man accepts God

- is an original idea of \u200b\u200bthe gospel.

find this novelty in another important passage from Matthew: "Teacher, in the law, what is the greatest commandment?". He said, " shall love the Lord your God with all thy heart and with all your soul and with all your mind. This is the great and first commandment. The second is like that: You shall love your neighbor as yourself . On these two commandments hang all the Law and the Prophets. "

Here the two commandments to love God and love of place are inextricably linked. This bond of Christianity is not a theory but a real life. Faith in Christ becomes opening of the heart and hands of men, in an attitude of service and love.

- seems that the speech is restricted only to the disciples. In fact, the argument applies to all men, that in Christ have been made children of God

- the words of Jesus can be extended to all men because men need to be upheld another. Man is not self-sufficient, even if you think of it.

- Martin Buber. For thorough discussion on the necessity of human relationships as a way essential to understanding the creation of the person, help us make the thought of philosopher Martin Buber Austrian jew. If it's a bit difficult to make the effort to think or ask me via mail.

I and Thou (Ich und Du)

In his philosophy, Martin Buber stresses the propensity to double the world

the relationship I-Thou and I-it relationship.
Neither I nor you live separately, but they exist in the context of I-Thou, before the sphere of the ego and the sphere of you. Thus, neither the ego nor it exists in isolation, but exist only in the context of I-it.

The I-Thou relation is absolute only in relation to God - the eternal you - and can not be fully realized in other domains of life, including human relations, where I-Thou often gives way to the ego-it (I -You or I-it does not depend on the nature of the object, but the report establishes that the person with the object).

The human being can not be transfigured and access to a dimension of real life without getting in the I-Thou relationship, thus confirming the otherness of the other, which involves a total commitment: "The first word I-Thou can not be said if not from one piece, instead the word I-it can never be said in his whole being. " You and I are two sovereign beings, one does not try to influence others or to use it. According to Buber

man can live without dialogue, but who never met a "You is not fully a human being. However, anyone who enters the universe of the dialogue takes a considerable risk since the I-Thou relationship requires a full opening of the ego, therefore exposing themselves to the risk of rejection and outright rejection.

The subjective reality of the I-Thou dialogue is rooted in , while the instrumental relationship I-it takes place in monologue, which transforms the world and the human being in question. The plan of the monologue the other is objectified - is perceived and used - as opposed to the level of dialogue, where you met, recognized and named as being singular. To qualify the monologue Buber speaks of Erfahrung (experience a "surface" of the external characteristics of the other) or Erlebnis (an interior insignificant) who opposes Beziehung - the real relationship between two human beings involved.

The "narrow watershed"

These beliefs are opposed to both ' individualism, where the other is not perceived in relationship to themselves, as the prospect collectivist , where' Everyone is in favor of concealed company.

Some have used this idea to explain the biblical passage of the "loss of language" no person shall be appointed, because the language only knows a single voice. Babel entire lives under the boot of a leader who has one idea: But God is equal to intervene These, then, giving birth to the feeling of being full, not cosificato. For Buber
a person can not live in the full sense of the word if not in the ball-human: "On the close watershed where you and I meet, in the intermediary," which is an existential reality - an event that occurs really between two human beings.

The face of the Other and the face of God

The thought in Buber with his view that affirms the essence of life as report why do not you give a subjectivity that is not simultaneously intersubjectivity seems to be moving towards a unified concept of ' be , however, this direction of his thinking stops right there when it comes to addressing the two realities, the human and divine treated so far belong to two different orders. He in fact repeat unit as a dialogue, "the pair I-Thou," the face of the yes refers to the face of God but it is not the face of God keeps the irreconcilable gap between the mundane reality and the divine reality separation as insurmountable.

This difficulty Buber's philosophy of Christian is overcome by the announcement of the Incarnation of the Son of God, the Incarnation of God, also called the Totally Other, because you can not know without that he himself proves, it takes on human flesh, you Son Man, if they can look at the face and as he himself says, every time we welcome a man accepts God and dissolves any schizophrenia between the transcendent world and immanent world.