Sunday, November 21 Advent II
Ambrosian Rite Ambrosian
Reading of the Gospel according to Luke 3, 1-18
In the fifteenth year the reign of Tiberius Caesar, Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, and his brother Philip tetrarch of and Traconìtide, and tetrarch of Lysanias' Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the desert. He went through the whole of
Jordan, preaching a baptism of repentance for the forgiveness of sins, as it says in the book of oracles of the prophet Isaiah: "The voice of one crying in the wilderness / Prepare the way of the Lord, make straight make his paths / Every valley will be filled, / and every mountain and hill will be lowered; / winding roads become straight / and inaccessible, flattened. / Every man shall see the salvation of God. " To the crowds who came to be baptized by him, John said, "You brood of vipers, who has made you believe he can escape the wrath to come? Bring forth therefore fruits worthy of repentance and begin not to say to you: "We have Abraham as our father." Why I say that from these stones God can raise up children to Abraham. Indeed, already the ax is laid unto the root of the trees: therefore every tree which does not bear good fruit is cut down and thrown into the fire. " The people asked him, "What do we do?". He answered them, "Whoever has two tunics it gives to those who have none, and he who has food do likewise. " Also came to be baptized and asked, "Master, what shall we do?". And he said to them, "Collect no more than is appointed you." The Soldiers also asked: "And we, what shall we do?". He answered them, "Do not oppress and do not extort anything, be content with your wages." As the people were waiting and all, with regard to John, in their hearts if he were the Christ, John answered them all, saying, "I baptize you with water, but is he who is mightier than I, which I am not worthy to untie the laces of his sandals. 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. " With many other exhortations John evangelize the people.
Comment
The Gospel of Luke, in the early chapters, presents John the Baptist, the dominant figure with Mary, which
precursors of Jesus John the Baptist dedicates his life to preparing for change open to all and then give all of himself
to be a witness to a presence that sees as big, but that does not fully understand
.
According to the concern of the evangelist who said in his Gospel: to make "careful research ...
and write an orderly account, "Luke begins by recalling the preaching of John the Baptist. It follows,
initially, the Lord's Day, on the end of the world (3:7-9), day of wrath and Feedback
to provide the reasons for a moral transformation and hence the commitment to the "fruits worthy of repentance".
Thus arises the immediate preaching ethics and social (3.10 to 14) and the messianic (3, 15-18) . He started,
above the path of Jesus and the Church, and then give them up.
Da Luca, with solemnity, the vocation of the precursor is inserted into the history of time, we are in year 28 AD
(fifteenth of Tiberius). References to the territory and power reflect a reality Jewish and pagan
the gospel has a universal vocation.
The Word of God not only is part of the story, but dominating and ruling over the story itself. Everything is placed under the sign of God's Word
This, however, does not choose the palace, but a marginal place: the desert, and one of which is John
priestly race, one that has no power, but who has the task of mediation between God and his people
. In all probability remained in contact with the community of Qumran near the Dead Sea, and there
is prepared for the coming of the Lord with a lifetime of study, prayer and coherence to the law.
John is an itinerant missionary and proclaims the baptism of repentance to fall from
absolutizations of passion, pride or dell'alterigia. The hills and high mountains should be lowered because
symbol of pride. John baptized: and his baptism is a change of mentality
. It 's the return to a life without moral evil, oriented to the coming of the Messiah.
"Every man shall see the salvation of God." Formerly meant liberation from exile with the intervention of
Cyrus the Great (c. 540 BC). But here Jesus is called as strength and hope for all peoples.
Jesus proclaims the year together of the Lord's, opened in his person.
A. The moral message is sketched in a few lines (3:10-18).
people respond to the sermon with a question: "What must we do?".
the question is important because it means that the message was perceived as essential to their lives and then
able to flip it. It was also made to Peter the same question on the day of Pentecost, when he took the
word about Jesus died and rose again and the new hope for the people of Israel. He said
"Conversion and baptism in the name of Jesus for the remission of sins" (Acts 2:37-38).
John paved the way to conversion: "Bring forth therefore fruits worthy of repentance" (3.8).
not exclude the other hand, does anyone like Jesus, and accepts, in addition to ordinary people, public sinners (3:12):
collectors debt collectors taxes, greedy and sold, pagans (3.14) and soldiers.
John replies by drawing attention to specific social and daily reality so that the affected reports of acceptance and
communion. They are to be exercised:
sharing: "Whoever has two tunics / who has to eat, give ...". The first fruit of conversion is
charity: a share of its real substance, not a bland alms
justice:" Do not Demand more of the fair had "The second result is justice:
suggestion applies especially to collectors who, taking advantage of its role as tax collectors, they become greedy and lenders
;
non-violence:" Do not extort, not do violence, be content with your wages. "
The third result is the respect for others that the soldiers should refrain from using weapons to
not to abuse their position through violence and extortion.
These last two categories have some of the sympathy of the people, rather
are identified as the personification of betrayal and sin. Yet the conversion is not to change jobs,
but in a change of heart. This is possible for everyone, not just the privileged classes.
B. The identity of John. The preaching of John is not an end in itself but is geared to welcome the Lord who comes
. John brings to Christ and Christ often recalls John. The people counting.
But John is only a precursor and is proclaimed. Is first to prepare, but it is not even worthy of the gesture
slave loosen the thongs of the sandals.
"I am not the Christ, 'repeats to disappoint those fabled compare between the Messiah and his baptism of Christ and the purifying
regenerator. There will be a power so high that the Messiah finally
the time will come where you can judge what is good and what is bad.
The content is strong and demanding, yet the ad is for purification and innovation: it is an ad
of joyful surprise, a "good news" is the evangelization of John (v 18).
John is the one who falls for Jesus to grow (Gv.3, 30), is the one who will not say "Follow me"
because only Jesus can be Lord and Master. It 's just not the friend of the bride and groom. Like John, also
Church must give way to Jesus with freedom and spontaneity "in joy because he alone will grow" (Gv.3, 29).
's theme this week is deepening:
intimately know Jesus to follow him
Meditation that development consists of two parts, as indicated in the title: Learning to follow Jesus closely. We aim to reflect first on the following, starting with the word "listen." It 'a key word in the story of the Transfiguration and identically reported by the synoptic Gospels.
We have already heard in other parts of the gospel of Jesus. We heard, for example in the Sermon on the Mount, where we talked about the transformation of Christian ethics, which tends to transform mystical (identify with him, be like him) and the eschatological (it forever as he is). Also cherish in our hearts the word of institution is particularly strong and intense.
This does not exhaust the talk of Jesus, which is not only, say, general - in the Sermon on the Mount brings to the table precepts, counsels that all are called to follow (blessed are the poor, love your enemies, do not worry about tomorrow ). In addition to these words, very important because they give the picture of the baptismal life, it's a personal decision to seize and shake each one of us, words spoken to me and nobody else. Everyone, in fact, has a calling, a vocation, a mission, a specific task.
"Follow me!"
We then recall some words, which are summarized in the invitation "Follow me, 'and signal the existence, change people's lives in which they are addressed. * First
the text of Mk 1, 16-20: "Passing along the Sea of \u200b\u200bGalilee, he saw Simon and Andrew, the brother of Simon casting a net into the sea, for they were fishermen. Jesus said to them: "Follow me, I will make you fishers of men." And immediately they left their nets and followed him. Going a little further, also on the boat saw James son of Zebedee and his brother John, and mend their nets. He called them. And they left their father Zebedee in the boat with the hired servants and followed him. "
* Note that in Mark 2: 13-14 Jesus gives some general lessons: "He went out again by the sea, the whole crowd came to him and he taught them." But after listening to a specific word: "In the past, he saw Levi son of Alphaeus, sitting at the tax office, and said," Follow me. " He got up and followed him. " * Calls
Personal Jesus' are not always accepted immediately. They may meet with resistance - like the Sermon on the Mount against resistance - and it is normal. For example, in Mt 8, 21-22 one of his disciples said to Jesus, "Lord, let me first go and bury my father" and was told: "Follow me and let the dead bury their dead. " It 's a very strong phrase and the disciple understands that his good intentions clash with the demands of discipleship.
Again, in Luke 9, 61-62: "Another said:" I will follow you, Lord, but first let me to leave people at home. " But Jesus answered, "No one who puts his hand to the plow and looks back is fit for the kingdom of God."
So there are strengths, and sometimes it takes years to decide to accept the Lord's call. The rich young man
The "follow me" may even encounter a refusal, as is the story of the rich young man (Mk 10: 17-22 and parallels). He
asks the Master, kneel full of respect, a sincere first question that arises from a right view of faith: "Good Teacher, what must I do to inherit eternal life?". There is in him a willingness, an opening is very large. It is not an ordinary person, has a great righteousness, he feels the need to relate the human heart in a profound way with the truth of God
Jesus said to him to keep the commandments (cf. v. 19). And the young man replies, "All these I have observed from my youth" (v. 20). Jesus, then, "upon him, loved him ': she loved him before, but here expresses that love staff that reflects the infinite love of God for each us. This asks for a new mission: "One thing you lack: go, sell what you have and give to the poor and thou shalt have treasure in heaven: and come, follow me" (v. 2 1).
Young understands that he is given a task, which is not only asked to give what he has to the poor, but to share the fate of the Master, his life as an itinerant preacher, challenged and rejected. The call of Jesus upsets him and "went away sad, for he had great possessions" (v. 22). He could have said: "I'll think, reflect it," or, "Give me the strength to follow this thy word." Instead, it closes itself because it has many assets. Then the sadness invaded his heart, he realized that, despite the love that Jesus has set, he can not play out of fear, cowardice, laziness.
It 's a dramatic episode that makes us think. Each of us has many assets, even if you do not have a bank account: we would like to express their talents, we do projects, friendships, and, at bottom, our autonomy, the desire to freely dispose of ourselves. When Jesus asks us to obey his word, everything is at stake, not to be thrown overboard, but to be valued in obedience to the word of the Lord.
ask Jesus the grace to understand fully the seriousness of the word that challenges us.
The paradox of non-event
In the second part of this meditation we try to discover what is the secret that allows you to get involved in following Jesus
Ignatius writes in the second week of exercises before the start of the musings on various mysteries of life the Lord: "Get to know the Lord intimately, because you love him and follow him more" (No. 104).
It 's the "intimate knowledge" of Jesus that enables us to follow him, and that knowledge comes from long and loving contemplation of his life among us. Unfortunately we can not trace throughout its advancement. So I chose to stay with you on a time that seems to speak especially to our everyday life: the thirty years of Jesus' life in Nazareth.
place yet again our sphere of contemplation in the light of Tabor, which is the radiant center of our exercises - in relation to it have already read basic Gospel episodes, as the baptism of Jesus and the Sermon on the Mount - as well as we in subsequent meditations, watching Jesus in his passion (the third week of the year) and in its glory of the Risen One.
There are two events in Nazareth. The first is the incarnation of the Word, the event in which the Being makes history and gives meaning to all of human history. The second event of Nazareth is the non-event, ie the fact that for thirty years and nothing happens. If the former is certainly extraordinary, the second challenges us in a very strong, so closely affects our daily lives.
Often, at least until we have good health and work, we feel pressed by occupations and urgent that we believe are important. The time is never enough. But if we look at the life of Jesus of Nazareth searching out facts or actions of any significance, it may seem insignificant to us, a life where you do not know how to get to evening, where time never passes. So the question arises: how to harmonize the time in his dual role as' the time is never enough "and that" will never go "? Above all, what sense give the time "that never goes out", an experience that can happen to us live?
I propose then to contemplate the passing of the days in Nazareth, seeing, hearing, stirring to life, hearing the noises, sounds, smells, lights and colors, as taught by St. Ignatius.
Three moments of reflection: the characters, the biblical texts (with few but significant), our attitudes.
characters. Deal first with Mary and ask her in prayer: "Thou, O Mary, you lived the uneventful obscurity of Nazareth, help us understand how you lived day by day, hour after hour."
We see it as she looks with loving reverence the Son, and his secret not known by many, and you put out without expecting anything. As a mother rejoices in the growing child, she looks at her son, who is the bearer of the divine mystery. So Mary
serene contemplation, quietly, without tension, without haste, and waits, knowing that something will happen. Certainly please a lot, both in times dedicated to prayer and while working, pray that the kingdom of God, pray, repeating the words of the Magnificat and, although they have not seen the true, because it repeats the lives of faith.
Using psychological expression, we can say that there is this: he lives with this simplicity, neglect, unpretentious and without complaining. Do not even ask the Lord to when? Wait wait with loving, enjoying the small and large that has Jesus, her husband, her daily chores. His life is already so the kingdom of God, salvation in place. Mary contemplating
also evoking two texts of the Gospel. After the stories of the Nativity in Bethlehem, Luke noted, "But Mary kept all these things and pondered them in her heart" (2, 19). Continues to observe, keep meditating. Luke 2.51 And he repeats that, after returning from a pilgrimage to Jerusalem to Nazareth, Jesus' mother "kept all these things in her heart." He does not understand at all events, but accepts them.
The second figure to be contemplated is Joseph, a man right, to which the will of God was always the norm, and pious man. He prays several times a day according to the custom of every good jew, worked in Nazareth, and probably even out. We seem to see him going back and forth to build the city of Sepphoris, located six kilometers from Nazareth.
He makes short, simple actions: Please, Jesus teaches the work is tiring as all carpenters.
Even Jesus lived this way: to pray in the hours required by Jewish tradition, the synagogue on Saturdays and holidays, work, and his age does not seem wasted in meaningless activity pastoral and evangelizing, and obeys, no doubt, awaits a sign. We are horrified at the thought that it has not given any sign of age when they usually take important decisions. In fact it will take years before it reaches the sign of the preaching of John the Baptist. Until, at peace.
course is not completely monotonous life of the village of Nazareth. Jesus lived the experiences of everyday life: that of the day and night, with the variety of lights, jobs, meetings, the seasons, with differences in life involved; that of local events - births, marriages, friendships, illnesses, funerals -; that time with religious pilgrimages to Jerusalem.
lives in daily life in his own time and its space and accept it.
texts. I remember two texts of the Gospel of Luke: "The child grew and became strong, filled with wisdom and grace of God was upon him" (2, 40), 'came to Nazareth and was obedient to them [... ]. And Jesus increased in wisdom and grace before God and man "(2, 51-52). Interesting this
growing very simple, very natural and spontaneous.
grew in wisdom among men. E 'reasonable to assume that Nazareth was estimated at more and more like an essay, that you could use for advice, since he knew the right words. Especially increased in wisdom of God in the sense that he learned to appreciate the presence of God in all events, even through regular reading of the Scriptures.
grew in age. Strange this record, because it is quite obvious. In my opinion, the evangelist wants to indicate that the day of Jesus made sense. He grew up before the men, who saw the value of her life, her beauty. his humility and simplicity. He grew up before God, as he walked towards the agreed time, to the fullness of time, waiting patiently.
grow in grace. Before men, whose eyes became more and more amiable for the good works that he worked for. Before God, because it was always his pleasure, then grew in grace and in love.
The text adds: "It was subdued," saying that he recognized human institutions, respected them and honored without claiming any privilege.
would be nice to interrogate Jesus, being with him in prayer on Mount Tabor: How do you read now these thirty years of experience so monotonous and lonely? Maybe reply: I am glad to have lived through those decades in which I have meditated extensively on religion and life.
In fact, many speeches made by him later are probably referring to his thoughts and experiences of young people, when contemplating nature, observing the social and family events. penetrating eye with loving and smart.
were therefore years of preparation, no downtime. Although no hurry to speak, evaluating everything in silence: excessive weight of outward observances, in compliance with formalities of the law, people's hard work, away from the people of the Pharisees, the value of mercy, fidelity, forgiveness, respect for religious practices outside.
Our attitudes. Finally, I emphasize four attitudes which, starting from his experience in Nazareth, Jesus seems to recommend us.
- The first is the presence in the present. We are often hearing the future, it will be. It is sometimes necessary, yet the anxiety about the future must not distract us from the present, then that can also be a place of serene programming. There is an imperative very wise and rich content in the imitation of Christ: "Age quod AGIS." Write, sing, read, eat, moan, pray, but it's' what you do. It 's a recipe for mental health, and we know that most neuroses stem from not knowing how to concentrate on the present, constantly mulling over what was and what will be.
Jesus urges us not anxious about tomorrow because every day has enough trouble her (cf. Mt 7, 34). In Nazareth he has had this attitude of total abandonment, hour after hour, minute after minute, stripping himself of all concern. It was indeed free from all anxiety about the future even if they could, at least outwardly, try: what ever you waiting for? Throw yourself being raised.
Jesus lives in the presence of this silence with fullness and not with regret.
- The second approach is the expectation serene. We are always looking for something, because our present is on the future of open, not closed in on itself. It will be events or changes that we desire for our life or we face the important thing is knowing how to wait in peace. St. Paul exhorts us to wait for the coming of Jesus with love and this is the expectation of our real life, of serenity that permeates every expectation.
- The third approach recommended by Jesus is the patience, the ability to withstand long periods without being weakened. It 's a little exalted virtue, but very valuable and should be asked as a favor to the Holy Spirit.
- Finally, we must realize that the gift of God is today, the gift of the brethren with whom we walk following the Lord. From this awareness springs gratitude, praise, gratitude often forget that all attitudes, reserved for egregious or unexpected events. Gratitude for the present that we live in is rather cultivated at all times.
Conclusion: the miracle of this
By way of conclusion we can read some excerpts from letters written by a young Dutch Jew, Hillesum Etty, who died at twenty-nine years in the gas chambers at Auschwitz. November 30, 1943. These Jews, non-practicing, gradually meets the mystery of God and so loves it as much more goes into the suffering of his people.
The letters are the years 1942-1943, when Etty was in the Westerbork camp in Poland before the transfer. Written with a detachment, a sense of humor, a warm glow from these amazing, show how this young woman lived in her present peace, patience, humility incomparable.
wrote, for example a friend: "Marietke, Etty write soon how are you? You're gay, you're sad, run here and there, you're safely at home? And that says Ernst, who says Amsterdam, which makes Han and dad, and Kate goes to bed early? I walk in the mud between wooden barracks, while walking through the corridors of what six years is my home now I'm sitting at a cluttered desk in a small noisy environment, but they are also sitting on my dear, messy desk. Many people tell me: "I do not want to remember nothing of life before, otherwise we would not be able to live here." While I can live so well here because I remember everything perfectly, "first '(for me it is not even a" before "), and while my life goes on."
Stops letter and resume in the afternoon, "My soul is at peace, Maria, now I have been assigned four cabins of the sick, one large and three small, there do I see if someone needs that are shipped food storage or from outside. The thing best part is that I now have free access to most of the hospital compound, and at almost any time of day.
"Take these few words as they come, my little Mary, here you can not write much, the letters that I send you my thoughts are much longer than this. I'm fine and I'm glad, after living here just like in Amsterdam, sometimes I do not even realize you are in a field. And you all are so close that I do not even miss me. Jopie is a dear friend. In the evening witness the setting sun, plunging the purple lupine behind barbed wire. And probably come back again for the next license. Write soon. Hello! (Etty Hillesum, Letters 1942-1943, Adelphi, Milano 2001, pp. 65-66).
His letters are really steeped in the serenity of this. This in itself is a terrible, tragic, and yet she lived with peace and courage that transpires from each line.
"Christine, are indescribably brave in this absolute hell. Early this morning, the line of freight cars has entered the field muddy. I was on the one hand, and a narrow opening at the top, a car, I discovered the crumpled hat and glasses to my father, my mother's hat and the thin face Mischa. And now accompany them in their way of the cross, I am grateful to be here and to alleviate their lives in so many little things at the moment although there is nothing to lighten. Here is a total disaster. In the last twenty-four hours the camp was engulfed by large waves of Jews. But I must say that dad, mom and Mischa also amazed me. It is true that my father is completely helpless, that in these hours his neck has become too, too wide and that his shaggy gray beard is so much trouble. But this morning has challenged his small Bible as we waited for hours in the rain, and found beautiful words in the book of Joshua. They are now in a large barracks, a warehouse crammed with more than human, where for every three people there are two narrow iron bunks, no mattresses for the men, no chance to put something somewhere, heavy air, screaming children, the worst poverty imaginable. I will do everything possible to help them overcome these difficulties, I personally feel very strong and courageous but sometimes everything gets dark and incomprehensible. [... ] I hope to find a bed tonight, every square millimeter is taken. Next time I'll write more. Pray a little for us "(ibid., pp. 68-69). At the same
Christine has addressed the last postcard that Etty was able to throw off the train that took her to Auschwitz, before leaving for ever the Netherlands, with a clear awareness of their own destiny, "Christine, I open the Bible at random and found this: "The Lord is my stronghold." I'm sitting on my backpack in the middle a crowded boxcar. Dad, Mom and Mischa are a few cars ahead. The departure came rather unexpectedly, in spite of everything. An order from The sudden mandate specifically for us. We left the camp singing, Father and Mother very strong and calm, and so Mischa. We will travel for three days. Thanks for all your good care. Some friends stayed at Westerbork writing again in Amsterdam, you may have news? Even my last long letter? Goodbye from the four of us. Etty "(ibid., p. 149).
E 'that miracle of grace that can make even in the limit of the absurd, and shows how the kingdom of God is just in the most unexpected circumstances.
Roman Rite
GOSPEL Luke 23.35-43
From the Gospel according to Luke
At that time, the people were to see, but the rulers scoffed at him, saying, "He saved others, save himself, he is the Messiah of God, the Chosen One. "
The soldiers also mocked him, and they drew near to offer, and said: "If you are the king of the Jews, save yourself." There was also an inscription over him, "This is the king of the Jews.
One of the criminals hanging there abused him: "Are not you the Christ? Save yourself and us. " But the other rebuked him: "Do you not fear God, since you pay the same penalty? And we indeed justly, for we receive the due reward of our deeds, but this man has done nothing wrong. " He added: "Jesus remember me when you come into your kingdom."
replied, "Verily I say unto thee, Today thou shalt be with me in paradise."
With this feast is to celebrate Christ as Lord of history
and time. It was introduced by Pope Pius XI in the encyclical Quas Primas
11 December 1925.
This year's liturgy proposes to us to contemplate Jesus on the cross, which
King of the Jews, but most of all as the one who reigns from the cross.
The Gospel of Luke is the one who shows us the mercy of Jesus
also on the cross.
the derision of their leaders, who saw him on the cross do not believe
be able to save himself, after the many miracles in favor of another, Jesus
not answer anything.
The soldiers laugh at him because they see him as a king
helpless and unarmed.
are his fellow death those who challenge the true meaning of his kingship
death. The first
insults him with the question that has spanned the centuries: if you are the Christ
why not save all men save their death?
The second one recognizes the innocence of Jesus and his true royalty:
"remember me when you come into your kingdom." He does not know
know what I mean, but he knows that the kingdom of God announced by Jesus is a
kingdom of life, not death, and he wants to be part of this kingdom,
even when everything seems to contradict this fact.
This confidence of the second criminal receives a positive response from
Jesus, confirming his faith in Jesus Proclaims the Kingdom of God:
"today you will be with me in Paradise."
Jesus always gives abundantly, beyond the expectations of
men: the realization of the kingdom shall be in that Friday Easter
while celebrating the covenant between God and his people, a covenant that
now involves all the people of land to give to each
salvation in Jesus' name
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