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Sunday within the Octave of Christmas Christmas

Guttuso, Flight into Egypt (1983, acrylic on canvas paper)

Matthew 2.13-23: [13] After they had left, an angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and his mother and flee into Egypt, and remain there until I tell you, for Herod is trying to kill the child." [14] Joseph rose and took the child and his mother by night and departed to Egypt, [15] where he remained until Herod's death, it might be fulfilled which was spoken by the Lord through the prophet: "From 'Egypt have I called my son. " ([16]Erode, accortosi che i Magi si erano presi gioco di lui, s'infuriò e mandò ad uccidere tutti i bambini di Betlemme e del suo territorio dai due anni in giù, corrispondenti al tempo su cui era stato informato dai Magi. [17]Allora si adempì quel che era stato detto per mezzo del profeta Geremia: “[18]Un grido è stato udito in Rama, un pianto e un lamento grande; Rachele piange i suoi figli e non vuole essere consolata, perché non sono più”.) [19]Morto Erode, un angelo del Signore apparve in sogno a Giuseppe in Egitto [20]e gli disse: «Alzati, prendi con te il bambino e sua madre e và nel paese d'Israele; perché sono morti coloro che insidiavano la vita del bambino». [21]Egli, stood up and took the child and his mother, and entered the land of Israel. [22] But when he heard that Archelaus was king of Judea in place of his father Herod, he was afraid to go there. Warned in a dream, he withdrew in the regions of Galilee [23] and, just arrived, went to live in a town called Nazareth, it might be fulfilled which was spoken by the prophets: "It will be called a Nazarene."


Dear friends, dear friends,

By next Sunday we are still in the Octave of Christmas (Sunday in the Octave of Christmas, December 30, 2007). The gospel brings us back to a famous episode which much impressed our imagination: The Escape Jesus in Egypt and the subsequent massacre of the innocents (Matthew 2.13-23).
When Matthew decides to write 'his' gospel, he felt that it was impossible to show the divine identity of Jesus of Nazareth, without attempting to describe the Jewish roots. In this way Jesus summed up, since childhood, the entire history of the people in which it was generated. In particular, through the experience of the flight into Egypt, it is as if Jesus was put in a position to relive the bitter experience of exile that had already experienced his people, making him well since it had been written by ancient prophets.
why Matthew is concerned to document carefully the first episodes of Jesus 'childhood, with a series of quotations prophetic, thus affirming that the episode in which we are witnessing, "because they might be fulfilled which was spoken by the Lord through the prophet:' Out of Egypt I called my son '. " Indeed, at the end of the song, you will notice that, according to the instructions of their 'prophets of old,' Jesus "will be called a Nazarene." That story of love and deliverance that God had begun its binding to the Jewish people, thus finds its fulfillment in Jesus, because of a dangerous despot will be forced to live in Nazareth. However, some questions arise

: Liberation from what? And why its free through Jesus of Nazareth? In that sense Jesus frees us, save us, as well as the people of Israel have been freed and saved? One of the most serious issues from the religious point of view of Western Christianity today is this: From what we can and must liberate itself Jesus of Nazareth? Why give credence to the release, with the liberation and love of Jesus of Nazareth in my life? What comes back from having met me? Why not refer to other projects of liberation more appealing?
The issue is not only in accepting or not a religious of the Western Christian tradition to which we belong. It 'been said quite rightly that "We can not call ourselves Christians" in some respects (B. Cross). Today it is more urgent to try to reformulate the reasons for the hope that the believers in the West they say - at least according to some of their words - to have in Jesus of Nazareth. Without this process of reformulation of Christian hope that comes from him, confine Jesus to be in some good feelings into statements increasingly weak and even simplistic.

There is an expression that returns four times in the Gospel. First of all, the angel of the Lord appeared to Joseph in a dream saying: "Rise, take the child and his mother ...", sending it first to Egypt and then doing it back in the 'land of Israel'. It 's the time of Joseph who then "woke up and took the child and his mother to flee first to Egypt and to return after a while' time in the country of Israel.
How then re-express the reasons for our hope in Jesus of Nazareth? It tells us precisely the Gospel today: obedience to the Angel who invites us to welcome "the child and his mother." And if it's comforting to look ready obedience of Joseph, then it is important to dig deep on the mode in which is expressed in relation to the custody of Joseph of Jesus His singular authorship. Joseph on the one hand takes care of Jesus, but also with a woman who certainly has not conceived a child that comes from him. Jesus and His mother are one unit for Joseph.
If the first of our reasons to respect the 'custody' of Jesus, there is a deep and trusting obedience, we can reach the heart only if we just listen to God, like Joseph, be able to act as he means to bear yet full and comprehensive of all the mystery of God that is revealed in Jesus

How therefore expresses the faith of Joseph, his holiness? We do not have to do with a believer in the specifically Christian sense of the word. The rest of the gospel even testifies that Joseph was present in the public life of Jesus, His miracles and His preaching, to be like Mary, in front His death and resurrection of Easter. And, then, that holiness is never that of Joseph? Matt describes it through the experience of the dream. Something very similar to the star who had already guided the Magi to Bethlehem: The Magi had departed, an angel of the Lord appeared to Joseph in a dream and said, "and" Herod died, an angel of the Lord appeared to Joseph in a dream ".
The dream, the stars are different languages \u200b\u200bfrom the experience of the word, of verbalization. If the word has a conversational character of rational primary intention of wanting to explain the dream and the stars allude to something more evocative. At this level includes relished the figure of Joseph, who is "Right" and which, according to the Gospels, does not say a word, a question, like Mary. At this level, pre-verbal is therefore to be understood the sanctity of Joseph who just so he met Jesus as the Son of God If the dreams of Joseph, as the star of the Magi, we introduce a language, an expression of faith that does not coincide with their verbalization of the Gospels, but also reminding us that it leads to the truth of Jesus By establishing real contact with him. As a father learns to keep her son in her arms that just his woman has generated.

is a particular must not miss: the fact that Joseph does follow the experience of the dream, ' actions, of his own people in the Exodus experience, will become full of meaning and salvific value of Jesus with the Passover: that of awakening and rising. Just like standing still, watching the Jews on Easter night, before heading off to the promised land, just as he stands the risen Jesus, after passing through the bitter experience of the sleep of death.
The figure of Joseph is really secondary in meditation on the early Christian community that is concerned to understand fully the mystery of Jesus of Nazareth. Its concrete obedience testifies not only a real assumption of the beginning of the mystery of Jesus, but already a real advance and adherence to the Paschal Mystery of His death and resurrection. Even his own silence is significant. A real introduction to the full unfolding of the Word of God, in Jesus his Son.

A year goes to an end already appears on the horizon is another. Do not miss the serenity to continue to hope in Him who has joined us to stay with us forever. The Lord will shine upon each of you your face and still give you His peace.
What is still to all a good Sunday.

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Giotto, The Nativity of Greccio (Stories in the upper Basilica of St. Francis of Assisi)

Luca 2,1-14: [1]In quei giorni un decreto di Cesare Augusto ordinò che si facesse il censimento di tutta la terra. [2]Questo primo censimento fu fatto quando era governatore della Siria Quirinio. [3]Andavano tutti a farsi registrare, ciascuno nella sua città. [4]Anche Giuseppe, che era della casa e della famiglia di Davide, dalla città di Nazaret e dalla Galilea salì in Giudea alla città di Davide, chiamata Betlemme, [5]per farsi registrare insieme con Maria sua sposa, che era incinta. [6]Ora, mentre si trovavano in quel luogo, si compirono per lei i giorni del parto. [7]Diede alla luce il suo figlio primogenito, lo avvolse in fasce e lo depose in una mangiatoia, perché non c'era posto per loro nell'albergo. [8]C'erano in quella regione alcuni pastori che vegliavano di notte facendo la guardia al loro gregge. [9]Un angelo del Signore si presentò davanti a loro e la gloria del Signore li avvolse di luce. Essi furono presi da grande spavento, [10]ma l'angelo disse loro: «Non temete, ecco vi annunzio una grande gioia, che sarà di tutto il popolo: [11]oggi vi è nato nella città di Davide un salvatore, che è il Cristo Signore. [12]Questo per voi il segno: troverete un bambino avvolto in fasce, che giace in una mangiatoia». [13]E subito apparve con l'angelo una moltitudine dell'esercito celeste che lodava Dio e diceva: [14]«Gloria a Dio nel più alto dei cieli e pace in terra agli uomini che egli ama».
Cari amici e care amiche,

In riferimento alla celebrazione del Natale del Signore è bene affermare subito che la salvezza non è un’idea astratta, fuori dello spazio e del tempo, ma documentata da fatti precisi e databili. Per questo Luca sceglie di riferirsi al primo censimento che Cesare Augusto estende a tutti i territori del dominio romano, conferendo ad essi una solida struttura economico-politica. In questo modo i sudditi venivano contati per riscuotere le tasse e per poterne poi disporre per la guerra.
Siamo, dunque, davanti a una superba esaltazione del potere dell’uomo sull’uomo. Questo censimento è addirittura il primo di tutto l’universo: “In quei giorni un decreto di Cesare Augusto ordered that a census should be of the whole earth. This was the first enrollment made when Quirinius was governor of Syria. All went to be enrolled, each to his city. "An act involving a real membership or registration.
The long-awaited Messiah comes and goes in this mixed history of oppression and evil is not taking the logic of power, but the service, not of war and occupation violence, but peace. Just in this sense, the kairos - the appropriate time - of salvation, is also the most inconvenient and unlikely according to human logic. God, therefore, is utterly free to use all with imagination, to show His faithfulness and His love for man, for every man.

Joseph and Mary as they obey the laws of power and imposition of men. But in obedience to the whims of Caesar Augustus marks the design of love better than God's imagination is never able to conceive, "Even Joseph, who was of the house and lineage of David, from the town of Nazareth in Galilee for Judaea, to the city of David called Bethlehem, to be enrolled with Mary his betrothed, who was pregnant. " In terms
that this obedience may be required in the plan of salvation? How far? It 's a problem that has occupied the thinking of the Church since its inception and is solution, first in a line of free behavior of Jesus who was not deployed either with the revolutionary zealots who wanted to overthrow the Roman power, or with collaborators. His was a choice of solidarity with the man, being on the side of the weakest and poorest.
The Christian lives in this world and obeys its laws with freedom, asking to not be challenged in the obedience to the Spirit of Jesus is only true in this case, there arises the need of martyrdom, because, as Peter and John for their courts, "Judge for yourself whether it is right before God, to obey you rather than God" (Acts 4.19). Moreover, even Jesus, "Although he was Son, he learned obedience through what he suffered" (Hebrews 5:8).

Starting from Nazareth, in obedience to the imperial edict, "While they were there, the time came for her to be delivered." Just "that place" the Lord's promise is realized. The task of the "days of confinement" begins the realization of God's presence with men. Start a time that tends to perfection: "The time is fulfilled and the kingdom of God is near" (Mk 1:15). Therefore, from the cross, who made his sacrifice, Jesus says: "It is finished" (Gv19, 30).
Therefore, it is this that lies at the heart of the world, the first major survey of the history. The gifts that the Creator to His creature becomes the central point of telling the time, which is really to be divided into a before and an after. If only the first birth of this man's purpose was to make it to God by going to him after the birth of Jesus is God himself who comes to us, fulfilling His purpose, His purpose.
Here Mary gave birth to her firstborn son. " The son of God, which is now also the son of man, is now called "firstborn" in its own right. Firstborn of all creation (Col. 1:15) and "firstborn among many brethren "(Rom 8:29). Already in the second century, moreover, has documented the tradition of his birth in a cave, as in a cave will be buried his body after the crucifixion (Jn 19:41). Humility humility of the birth of the earth's land of his death.

Thus began the ecstasy, the great contemplation of Mary "wrapped him in swaddling clothes and laid him in a manger, because there was no place for them in". So that we too, looking to Mary, we enter this experience even touch Emmanuel, that is, God with us. Knowledge through touch it involves a fusion of scent and taste. The same will occur in the Descent from the Cross and the Eucharistic gift of his body given to us in the dinner.
Even Mary's own actions are at once simple and noble: "She wrapped him in swaddling clothes." God has given so fully and without reserve, at the hands of a woman who takes care of him wrapped with extreme tenderness. But then "laid him in a manger, lying in the place where it normally is then put what will be eaten by animals admitted into the cave. Him, "the living bread that came down from heaven" (Jn 5,51), is laid in the place where they feed the animals.
And this is the real reason: "there was no place for them in the hotel (katàlima). The same term used at the Last Supper, when Jesus gives himself to your food, "and tell the owner of the house: the Master says, 'Where is the room (katàlima) where I may eat the Passover with my disciples? '"(Luke 22:11). It 's inevitable to take from these details, the passionate character of the birth of Jesus In this sense, in fact, Luke in his gospel of Jesus is the great icon painter

the beginning of a second section of the track proposed by today's liturgy: "C 'were in the same country shepherds keeping watch by night watch over their flock. " We know that priests belong to a social group very low. The same social class of the poor of the Beatitudes, which rightfully belongs to the kingdom of heaven (Matt. 5:3). In this sense, then, these pastors are introduced first to acknowledge that just that little child is the Son of God
For this "angel of the Lord appeared to them and the glory of the Lord shone around them. They were terrified, but the angel said to them: 'Be not afraid, I bring you good tidings of great joy, which shall be to all people: to you is born in the city of David a Saviour, who is Christ the Lord' " . There are the same traits to Mary: fear, call not to fear, beginning with the announcement today of e-Gospel, that is an ad full of joy.
The sign is now clear: "you will find an infant wrapped in swaddling clothes, lying in a manger." This child is in fact the sign of salvation. God, Jesus, is now the one to whom one can not think of anything smaller, because "the least among you, this is the greatest" (Lk 9.48). In this regard, "suddenly there was with the angel a multitude of the heavenly host praising God and saying, 'Glory to God in the highest heaven and on earth peace among those whom he loves'."

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Lord of Divine Maternity of the Blessed Virgin Mary - Sixth Sunday of Advent Ambrosiano

The Madonna del Parto by Piero della Francesca (Monterchi)

Luke 1:26-38: [26] In the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth, [27] to a virgin betrothed to a man of the house of David, named Joseph. The virgin's name was Mary. [28] came to her and said, "Hail, full of grace, the Lord is with thee." [29] But she was troubled and wondered what kind of greeting this might be. [30] And the angel said to her: "Do not be afraid, Mary, for you have found favor with God [31] are to conceive a son, and you shall call his name Jesus [32] will be great and called the Son of the Lord God will give him the throne of David his father [33] and he will reign over the house of Jacob forever and his kingdom will never end. "[34] And Mary said the angel, "How is that possible? I do not know man. " [35] And the angel said: "The Holy Spirit will come upon you, on you will overshadow the power of. One to be born will be called holy, the Son of God [36] See: Elizabeth, your relative, in her old age has also conceived a son, and this is the sixth month with her who was called barren: [37] is nothing impossible with God. " [38] And Mary said: "Behold, I am the handmaid of the Lord done to me according to your word. " And the angel departed from her.


Dear friends, dear friends,

Sunday, December 22, 2008, we will celebrate, according to the Ambrosian rite, the Divine Maternity of the Blessed Virgin Mary. Let us at this liturgy as Christmas to look to the Word of God across the board.

In the first reading (2 Samuel 7,1-5.8-12.14-16), in fact, there are two characters as you seek, as taken from both a deep affection: King David and the Lord his God David after wandering from one tent to another during the wars that had claimed, now lets take the desire for a more stable home and safe. But while he has the opportunity to live in a house of cedar, the ark of the Lord is still in a tent. This is why David calls the prophet Nathan to consider what can be done to give the Lord a house more dignified.
But at this point goes into action the Lord: "you to build me a house for me to live?". He does not like being in a too rigid and stable home for your first home is where are the men. With their coming and going. With the instability and uncertainty, including housing, which often characterize them. The Lord reminds David that had fallen in love of his people when he was still a small tribe of nomads. But if now David want to live in a more stable home, then David will not build a house, but rather, "a house will make you the Lord."

Certainly, the desire of David is very noble, but the dream of God is greater. Moreover, there is no religion that has not tried to put God in the heart of things (everything is full of the ancients said), on top of a hill within the walls of a temple or church. But it is going a step that only God could have designed it. In fact, God is no longer enough to live 'close' to us, with us. He wants to live rather than 'inside' of us. We are faced with the mystery that is not only the closeness of God to man, but dell'inabitazione or incarnation of God in man. Already
the story of God, which binds so closely to the people of Israel hints at the depth of his affection for men who find concrete expression in a people. But now an ark is not enough. It is not enough emotional closeness. In the heart of God is fired with the desire to make people a real nuptial union, capable of generating the world His Son.
As if God himself, as a great lover, you access through this question: What can I do better for all humanity? For this, risking a true lover, he decided, looking to Mary, to launch his most grand strategy, as long as love is fulfilled in us forever. At Christmas, before being in front of the unique availability of Mary, we are asked to stand before a God, just love her.

This testifies to the beginning of the Gospel (Luke 1:26-38): "In the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a virgin betrothed to the house of a man named Joseph. The virgin's name was Mary. " By Mary gather, then, all the passion of love that God has for every man. In Mary, God may be gathered, provided only for love of humanity.
But it is clear that God chose Mary as equipment, because then he could become the mother of His Son. His is, rather, a genuine act of free love. Choose, ie, Mary simply because it is her, Mary.
But how to implement a plan like this? We would say, typically in a language our own: how to write a nice letter, send a messenger. In this way all the staff notation, place and circumstances, it seems necessary elements of an address that the 'Angel Gabriel "must be followed precisely," a town in Galilee called Nazareth, to a virgin betrothed a man of the house David's name was Joseph. The virgin's name was Mary. "

God he loved a woman like Mary would cause some reaction in our thoughts a bit 'moralizing. Even, perhaps, some hidden jealousy. In fact, the sequence of the Incarnation of God among his men following, with great consistency, the route by which a man after he approached with love to a woman, for her and wish her the gift of a child. For this, just in the flesh of Mary, Jesus, the Son of God, took flesh of man.
The inestimable value of the action of Mary in the project of incarnation of God among men is evidenced by the evangelist Luke, who notes with precision even his first reaction to the greeting of the angel: "But she was troubled and wondered what kind of greeting this might be." This justifies the disturbance in his experience of love that characterizes the encounter between God and Mary. As a genuine emotional experience, not rhetoric.

Gabriel realizes his state of mind, is careful to say, "Do not be afraid, Mary, explained in more detail the terms of the situation:" Because you have found favor with God. " E ', in fact, only the fruit of grace what is happening, unconditional love, pure presence, "the Lord is with thee." Then, This means the exceptional closeness of God with human fact better than ever can happen to a woman: "Here, you will conceive a son, and you shall call his name Jesus." For this reason, therefore, to anxiety and the announcement also follows a heartfelt question, typical of those wanting to begin to understand, however, already relies on: "Then Mary said to the angel: 'How is this possible? No husband '. " Even the intelligence, in the wonder of grace, seeks to take part of a joy so great.
Mary is not afraid, but aware of the fact that God was definitely involved. In her body is taking the biggest dream of God More who think of God, Mary is now talking with Him Feeling mother is already talking with that Son of God himself has given us.
The direct application of Mary leads us, rather, a new way of relating to God and thinking. If she is the new ark of the covenant between God and men, as God can take shape in the love of man and a woman?

The response of the angel is, at the same time, God alone is deeply human: "The Holy Spirit will come upon you, on you will overshadow the power of. One to be born will be called holy, the Son of God. " So Mary allowed herself to finally have from God in their own terms in which God wanted to have, realized as a woman with the gift of divine maternity. For this, there is no reason to resist: "Behold the handmaid of the Lord done to me according to your word."
The new understanding of God that Mary opened, already ahead of the full membership of His Son Jesus to His Father's will: when, from the cross, cry the ultimate meaning of his existence: "It is finished" (Jn 19 , 30). The Divine Maternity of Mary introduces us all to be already in the obedience of the Son's love.

Dear friends, dear friends, the celebration Liturgy of the Nativity of Jesus is upon us. So let there be peace in your hearts. Both light of hope in your eyes. This is the 'best wishes to each of you.

Sample Letter To Church Visitors

Fifth Sunday of Advent (Ambrosian rite)

Duccio di Boninsegna - John the Baptist (Majesty - Siena) Matteo

11.2 to 11: [2] Meanwhile John, who was in prison, having heard about the works of Christ, sent to tell him by his disciples, [3] "Art thou he that should come, or we look for another?". [4] Jesus answered, "Go and tell John what you hear and see: [5] The blind receive sight, the lame walk, lepers are cleansed and the deaf hear, the dead are raised, the poor have the gospel preached, [6] And blessed is he who takes no offense at me. " [7] As they departed, Jesus began to speak to the multitudes concerning John: "What did you go to see in the desert? A reed shaken by the wind? [8] What did you go see? A man clothed in soft garments? Those who wear soft clothing are in kings' houses [9] So, what did you go see? A prophet? Yes, I tell you, more than a prophet. [10] This is he of whom it is written, Behold, I send my messenger ahead of you, who will prepare your way before a te. [11]In verità vi dico: tra i nati di donna non è sorto uno più grande di Giovanni il Battista; tuttavia il più piccolo nel regno dei cieli è più grande di lui».

Cari amici e care amiche,

celebriamo domenica prossima (16 dicembre 2007) la V domenica di Avvento. Dopo una prima lettura del brano evangelico proposto (Mt 2,1-11), viene spontaneo notare che anche i grandi profeti hanno le loro domande e, addirittura, possono andare in crisi.
Giovanni Battista, dopo che Gesù ha avviato la Sua predicazione, è stato incarcerato e in prigione ha sentito parlare dei successi di Gesù: “Giovanni intanto, che era in carcere, avendo sentito parlare delle opere del Cristo”. Se è vero che Gesù fa miracoli, incanta le folle e convince anche i Suoi discepoli, in cosa potrebbe consistere propriamente la Sua liberante messianicità, se proprio lui, il Battista, che l’aveva preannunciato, ora si trova ad essere prigioniero?
La radice profonda delle sue domande sta forse nel fatto che proprio l’Evangelo di Gesù non sembra coincidere con alcune sue precise attese messianiche e con l’interpretazione che lui stesso cerca di dare di alcune grandi profezie. Per questo “mandò a dirgli per mezzo dei suoi discepoli: ‘Sei tu colui che deve venire o dobbiamo attenderne un altro?’”.

Si esprime nella sua domanda l’atteggiamento intelligent people who want more of the appearances of things, wanting to go further. But does the Bible is that the deeper question against one who is to come, always accompanies all those who have waited with sincerity of heart. Mary, his mother, did not hesitate to question the angel Gabriel announced that his divine birth of Jesus: "How can this be, since I do not know man?" (Lk 1:34). Jesus himself has a strong sense of questioning to His Father, when, being in an agony of mortal pain, cries: "My God, why hast thou forsaken me?" (Matt. 27:46). Indeed, even were counted in 180 questions Jesus in the Gospels.
Yet Jesus does not like to give direct answers: he prefers to respond by putting in your time is another question that, having regard to what's required, to extend the question to arrive at an answer certainly deeper and more true. Thus leading his interlocutors to roads not taken for granted. And often new, however, never granted. His contacts with inventing a form of dialogue that has always pretend to reach the heart, never lingering in rhetorical subtleties. In this way God, in His Son Jesus who has come totally on our side, also took our questions. Coming in unique responses, true and final. Not interlocutory. Up al dono della Sua vita per amore nostro.

A Giovanni Battista, dunque, Gesù risponde senza indugiare. RiferendoSi a qualcosa che per i Suoi interlocutori è semplicemente evidente: “Andate e riferite a Giovanni ciò che voi udite e vedete”. Ma cosa vedono propriamente i discepoli? Il fatto che “i ciechi ricuperano la vista, gli storpi camminano, i lebbrosi sono guariti, i sordi riacquistano l’udito, i morti risuscitano, ai poveri è predicata la buona novella”. Nell’arco delle cinque situazioni descritte, Dio stesso ha continuato a dimostrarci tutta la Sua benevolenza e la Sua infinita misericordia.
Ma è chiaro che non basta semplicemente udire o vedere. Proprio a questo primo livello – quello della prima constatazione – è decisivo mettere in atto come due fondamentali atteggiamenti: quello dell’attenzione e quello, ancora più decisivo, della interpretazione.
Già l’attenzione chiede un esercizio, uno sforzo non indifferente. Anche per noi. Il rischio della distrazione è in agguato, in una società che spesso fa dell’evasione una sorta di bisogno strutturale, quasi necessario, pur di sostenere i ritmi complessi dell’esistenza contemporanea. Rendersi conto che ancora oggi si dà nel cuore di molte persone il miracolo della bontà, della bellezza interiore, del gusto della verità, della possibilità della giustizia, dell’opportunità della consistency, is not easily granted and asks everyone a year of constant attention and patient.
more delicate, however, remains rather the result of the interpretation of this attitude was 'miracle' of reality. It is, in fact, not only to view, but to look. Not only hear but to listen. Knowing, that is, dig and interpret a real surprise that continually carries to go with a view to make sense. Towards a full sense that, if crossed by the gift of faith, is able to tap into the reality of Jesus, the Son of God

Here the intelligence of every disciple has yet to stop, remaining constantly listening obediently to him obediently (ob-audire) of one who, relying, agrees to enter into His own horizon, in line with your own heart. Who loves, in fact, seen mostly through the eyes of the heart (Pascal). In this sense the need stems ad. Coming back, that is, John, to report to him the truth of the One who even now have been able to meet them: "Go and tell."
In this sense, Jesus comes to make even a beatitude: "Blessed is he who takes no offense at me." Do not be scandalized by him means, in fact, accept it for what it is. And in Him, from Him, come to accept even their complex situation. Even that of a prisoner. Forced and shackled. Just as an opportunity, a space, a dimension of grace itself.
Believing in Jesus means, in fact, be able to 'objectively' on his side, accepting the primacy - and reasonable - his word and his own action. As the announcement of real grace and space of singular mercy and salvation. It might offend him, however, when we were leaving to live by the suspicion that, just being on his side lead to be settled as losers. While, however, is only by loving as He loved us (and taught us) that we are winning. But perseverance is still crucial, not to scandalize him

This explains, therefore, that Jesus is the ultimate praise of John: "As they departed, Jesus began to speak to the multitudes concerning John: 'What did you go to see in the desert? A reed shaken by the wind? What did you go see? A man clothed in soft garments? Those who wear soft clothing are in kings' houses So, what did you go see? A prophet? Yes, I tell you, more than a prophet. This is he of whom it is written, Behold, I send my messenger before thee, which shall prepare thy way before thee. "
Holiness, the great prophecy of John Baptist, is such as it is passed through the questions and the search for their faith.
Before being a prophet, before being a relative or his contemporary, Giovanni Battista has learned the basic exercise of faith in the Messiah, Jesus of Nazareth, who had announced himself by standing on the banks of the Jordan. Establishing a sincere and profound respect for your expectations. Becoming a decisive figure for us to interpret our arrival, our very expectation of him

Moreover, the Sunday Eucharist at which we are given the grace to participate makes continuous memory. The vivid memories and real death and resurrection of Jesus gathers in a single embrace even the death of all those who, in different ways and often bloody and humanly incomprehensible, I have witnessed. Starting even from John the Baptist.
He helps us to repeat again, tirelessly and with confidence: "Lord, we proclaim your death, we proclaim your resurrection, until you come."

Whether, therefore, a good Sunday for all

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Fourth Sunday of Advent (Ambrosian rite )

John the Baptist icon

Matthew 3.1 to 12: [1] In those days came John the Baptist, preaching in the Judean Desert, [2], saying, "Repent, for il regno dei cieli è vicino!». [3]Egli è colui che fu annunziato dal profeta Isaia quando disse: Voce di uno che grida nel deserto: Preparate la via del Signore, raddrizzate i suoi sentieri! [4]Giovanni portava un vestito di peli di cammello e una cintura di pelle attorno ai fianchi; il suo cibo erano locuste e miele selvatico. [5]Allora accorrevano a lui da Gerusalemme, da tutta la Giudea e dalla zona adiacente il Giordano; [6]e, confessando i loro peccati, si facevano battezzare da lui nel fiume Giordano. [7]Vedendo però molti farisei e sadducei venire al suo battesimo, disse loro: «Razza di vipere! Chi vi ha suggerito di sottrarvi all'ira imminente? [8]Fate dunque frutti degni di conversione, [9]e non crediate I can say of you, We have Abraham as our father. I tell you that God can raise up children to Abraham from these stones. [10] Already the ax is laid unto the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire. [11] I baptize you with water for repentance, but he that cometh after me is mightier than I, and I am not worthy to carry his sandals: he shall baptize you with the Holy Spirit and fire. [12] He has a winnowing fan, will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire. "


Dear friends, dear friends,

Next Saturday, December 8, the Solemnity dell’Immacolata Concezione e con la domenica seguente – 9 dicembre 2007 – giungiamo alla IV Domenica d’Avvento. Stando alla Parola di Gesù, anche noi oggi – proprio come avveniva ai tempi di Noè, quando “mangiavano e bevevano, prendevano moglie e marito” (Mt 24,37-39) – potremmo non accorgerci della portata dei grandi eventi, anche calamitosi, che ancora affaticano i nostri giorni. Per questo la liturgia di domenica prossima punta su una figura di forte impatto come quella di Giovanni Battista (3,1-12): “in quei giorni comparve Giovanni il Battista a predicare nel deserto della Giudea”.

Matteo preferisce andare subito alla sostanza della sua predicazione: “‘Convertitevi, perché il regno dei cieli è vicino!’. Egli è colui che fu annunziato dal profeta Isaia quando disse: Voce di uno che grida nel deserto: Preparate la via del Signore, raddrizzate i suoi sentieri!”. L’intera profezia di Giovanni è tutta racchiusa in un’esortazione, “Convertitevi, perché il regno dei cieli è vicino”. Espressione non dissimile nella sostanza da quanto anche Gesù affermerà, prendendo le mosse però dalla Galilea: “Il tempo è compiuto e il regno di Dio è vicino: ravvedetevi e credete al vangelo” (Mc 1,15); e ancora: “Ravvedetevi, perché il regno dei cieli è vicino” (Mt 4,17).
Per quanto la Sua profezia sia protesa a un futuro imminente, nulla è casuale e imprevedibile. L’orizzonte fortemente ebraico di Matteo colloca anche Giovanni Battista nel solco della grande profezia del passato: “Egli è colui che fu annunziato dal profeta Isaia”. Ma anche Isaia aveva intravisto in Giovanni non tanto il portatore di un preciso messaggio messianico, ma proprio la voce, la tromba altisonante, di Lui: “Voce di uno che grida nel deserto”. In questa prospettiva, anche le sue parole, dal tono così prettamente etico, ascetico ed esortativo – “Preparate la via del Signore, raddrizzate i suoi sentieri!” – diventano essenziali all’annuncio stesso dell’evangelo del Salvatore.

Anche dal punto di vista dell’immagine, Giovanni Battista esprime come un senso di rottura singolare e unica, già in atto: “Giovanni portava un vestito di peli di cammello e una cintura di pelle attorno ai fianchi”. Addirittura in apparente contrasto con le vesti e la tunica fluente di Gesù Maestro (Gv 19,23). Come pure “suo cibo erano locuste e miele selvatico”. Tanto che poi verrà “il Figlio dell’uomo, che mangia e beve, e dicono: ‘Ecco un mangione e un beone, un amico dei pubblicani e dei peccatori’. Ma la sapienza è stata giustificata dalle sue opere” (Mt 11,19). Così, introdotti da Giovanni Battista a guardare con profonda sapienza all’azione the Son of man, we can better understand the profound truth of your own food to make Himself for us (Jn 4:34).

front of a witness so essential and flogger strikes rather the fact that membership of a wide and unanimous, "then went out to him from Jerusalem and all Judea and the area adjacent to the Jordan." This could introduce us to better understand the need of repentance and review of his life belongs to the intimate structure of humanity itself. There is significant that religious expression does not refer to this tension and penitential cleansing, so that "confessing their sins, were baptized by him nel fiume Giordano”.
Ma non basta certo questo unanime riconoscimento. Il rischio che possa addirittura essere asservito a qualche subdola convenienza da parte del potere non manca mai in qualsiasi fenomeno di massa. In questo senso Giovanni Battista è molto attento. Al punto che: “vedendo però molti farisei e sadducei venire al suo battesimo, disse loro: ‘Razza di vipere! Chi vi ha suggerito di sottrarvi all’ira imminente?’”. Sta già iniziando il contenzioso che tanto affaticherà Gesù.

Resta comunque che una conversione autentica nei confronti di Colui che viene è tale se accompagnata da alcuni frutti: “Fate dunque frutti degni di conversione, e non crediate di poter say to you, We have Abraham as our father. I tell you that God can raise up children to Abraham from these stones. Already the ax is laid unto the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire. But what it means to produce "good fruit", then if Jesus is primarily a question of quality of the plant, because "A good tree can not bear bad fruit, nor can a bad tree bear good fruit" (Matt. 7:18)? It is therefore able to distinguish, as Paul also says, among the works of the flesh (Galatians 5:17) and the fruit of the Spirit (Gal 5:22).
is not a simple step. It is, in fact, to let him meet the same Spirit Gospel of Jesus to sense the difference between the moral works of the flesh and the fruit that can come only by His Spirit. There is also a qualitative leap in this regard says that the difference between morality and the Christian faith, including the actions taken by the man and the spiritual gift that can really change the face of the earth: "You send your spirit and are created, and you renew the face of the earth "(SL 104.30).

now needs to understand more explicitly what your saying John is already, by comparing his baptism and that of Jesus: "I baptize you with water for the conversion, but the one who comes after me is mightier me and I am not worthy to carry his sandals. " In fact, "he will baptize with the Holy Spirit and fire."
E 'the Spirit of Jesus, then, that is decisive in this turn from prophecy to the full revelation of God, which comes in Jesus' One could even say that it is precisely this spirit that finally decides the quality of your Jesus compared to that of John the Baptist. Now taking note of a marked difference. The same that passes between the voice and the Word, "so that the commandment of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Rom 8:4).

and his coming, that is is this qualitative difference, is imminent. So much so that "He has a winnowing fan, will clean up his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire."
Christmas already seems to be imminent, in paradoxical terms already introduced for some time by the interplay of supply and demand typically commercial. Is imminent, and remains, the Eucharist every Sunday we meet to celebrate the joy of waiting for His coming.

Good Sunday to all.

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Sunday III - Ambrosian Advent - Year A

"But as the days of Noah, so will the coming of the Son of Man. [38] As in the days before the flood they were eating and drinking, marrying and giving in marriage, until Noah entered the ark, [39] and they did not know until the flood came and took them all, so will be the coming of the Son of man. "

Matthew 24.37-44: [37] But as the days of Noah, so shall also the coming of the Son of man. [38] As in the days before the flood they were eating and drinking, marrying and giving in marriage, until Noah entered the ark, [39] and they did not know until the flood came and took them all, so shall also the coming of the Son of Man. [40] Then two men in the field: one will be taken and the other left. [41] Two women grinding at the mill: one will be taken and the other left. [42] Watch therefore, for ye know on what day your Lord is coming. [43] this, that if the householder had known at what time of night the thief, have watched and would not have let his house be broken. [44] Therefore you also be ready, because hour you do not, the Son of man cometh.


Dear friends, dear friends,

next Sunday will celebrate the Third Sunday of Advent Ambrosian (December 2, 2007) while the passage of Matthew (24.37 to 44) gives us three pictures, punctuated by a refrain that is becoming commonplace in this Advent we started, "the Lord will come."
Jesus, first of all, referring to the days of Noah, challenges our way of life as absolute present (carpe diem), at the expense of a genuine expectation of him (vv. 37-39), the second image shows, however, the court less severe and that always means His coming (vv. 40-41), the third stage, finally, describes the unpredictability of his final visit (vv. 43-44). Coming to this to say: "Watch therefore for ye know not what hour your Lord is coming."

appropriate comment to this Gospel passage is in fact the second reading of the liturgy on Sunday, taken from Paul's Letter to the Romans (from 13.11 to 14). "That you shall be, aware of the moment: it is time to wake up, because our salvation is nearer now than when we first believed. The night is far spent, the day is at hand. Let us cast away therefore the works of darkness and put on the armor of light. Honestly, as in the day, not in the midst of revelry and drunkenness, not and licentiousness, not in strife and jealousy. But put the Lord Jesus Christ and not for the flesh in its desires. "

So facing the prospect of the Lord is coming, "it is time to wake up, because our salvation is nearer now than when we first believed.". More than the physical sleep here alludes to a kind of dizziness, clouding of the spirit and consciousness, in which anyone can fall, as the Gospel says that at the time of Noah all "eating and drinking, marrying and giving in marriage." It 'true that in itself is not a fault do things that actually allow us to live decently and in peace. But the question is that the man may still live in 'one-dimensional' (Marcuse). The temptation to live 'just' in the present, eating, drinking and mating, it is stunning that threatens humanity. At best, the future is seen as an extension, a clone of this. Where you can, at best, continue to calculate, assuming some possible strategy: "until Noah entered the ark, and they did not know until the flood came and took them all, so shall also the coming of the Son of Man" .

But if so, what should we do? Gospel According to the indication, the invitation is to enter the ark with Noah, "until Noah entered the ark." While Paul, conscious that "the night is far spent, the day is near," exhorts us, saying: "Let us cast away therefore the works of darkness and put on the armor of light. Honestly, as in the day, not in the midst of revelry and drunkenness, not and licentiousness, not in strife and jealousy. "
into the ark with Noah, that is, enter the new dimension of salvation that is being presented by the One who comes and will certainly not be taken for granted. From many quarters and with increasing urgency is invoked more and more insistently the need to refer to an ethic of values \u200b\u200band behaviors can understand, to grasp a whole the meaning of life, justice, truth and freedom. This deep need to return and stick to values \u200b\u200bmore clear and transparent is already a perspective that allows us "to wear the armor of light", which Paul also alludes. However, the same research and identification of certain fundamental values \u200b\u200bto which reference appears to have reached a critical stage. Surrounded by a deep and dangerous relativism.

In this sense it really is time to 'watch': "Watch therefore, for ye know on what day your Lord is coming. This, that if the householder had known at what time of night the thief, watched and would not would let his house be broken. Therefore you also be ready, because hour you do not, the Son of man cometh. " There really is a lack of knowledge, almost structural, and through that we noticed only a viewing and allows us to free ourselves continuously exerted a negative and inexorable fate.
The way out of this impasse, ethical, but also structural and which no one can escape - "Then two men in the field: one will be taken the other left. Two women grinding at the mill: one will be taken the other left "- shows us again when Paul exhorts us with clarity and determination:" Put the Lord Jesus Christ and not for the flesh in its desires. " It is not only waking to stay cautious and suspicious as ever self-defense, or practicing the perspective of moral values \u200b\u200bbright and compelling, but let us wrap, coating completely and fully from the "Lord Jesus Christ."
Often in our search for high values \u200b\u200b- when we talk about peace, truth, justice or freedom - seems to lack awareness of their deeper root. By abandoning the solid princes and really support them anyway. That is capable of containing and still keep all of our moral aspirations bigger. In short, do not wear weapons della luce senza rivestirci del Signore Gesù Cristo. Perché solo in Lui ogni cosa trova origine, convergenza e declinazione possbile.

Proprio per questo, dunque, Lui ci viene ancora incontro. Come nell’Eucaristia che, di domenica in domenica, ci ritroviamo a celebrare: “Annunciamo la tua morte Signore, proclamiamo la tua risurrezione, nell’attesa della tua venuta”.
Nella speranza – vorrei dire a Suo nome: nella certezza – che anche tutti voi, amici e amiche che leggete queste mie parole, vi sentiate comunque confortati e sostenuti nell’invocarLo e nell’attenderLo ancora. Buona domenica ancora.

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Sunday II - Ambrosian Advent - Year A The Sunday

Jesus enters Jerusalem (Russian iconography)

Matthew 21.1-9: [1] As they approached Jerusalem and came at Bethpage, to the Mount of Olives, Jesus sent two of his disciples [ 2] saying: "Go into the village opposite you: soon you will find an ass tied and a colt with her. Untie them and bring them to me. [3] If anyone tells you something, answer: The Lord needs it, but postpone them now. " [4] Now this took place to fulfill what was spoken by the prophet: [5] Say to the Daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, with a colt the foal of a beast of burden. [6] The disciples went and did as Jesus had commanded them: [7] brought the donkey and the colt, they put on them their cloaks, and he sat down.
[8] The very numerous crowd spread their cloaks on the road while others cut branches from trees and spread them on the street. [9] The crowds that went before and what was behind it, shouting: Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! [10] He entered into Jerusalem, the whole city was stirred up and people asked: "Who is this?". [11] And the crowd responded: "This is the prophet Jesus from Nazareth di Galilea».


Cari amici e care amiche,

con domenca prossima (II domenica dell’Avvento ambrosiano, 25 novembre 2007) siamo invitati a mantenere lo sguardo fisso su Colui che viene (adventus, avvento), ascoltando con intelligenza vivace l’episodio narrato dal brano evangelico di Matteo 21,1-9.

Una cultura come la nostra, che non sa aspettare e non sostiene facilmente i tempi di una maturazione lenta e graduale dei valori e delle esperienze, riconduce con immediatezza il tema dell’attesa, propria dell’Avvento liturgico, al Natale di Gesù Bambino. Disattendendo in questo modo ad una corretta educazione a saper attendere, alla capacità di aspettare. Maturando Gradule the acquisition of a value or a vocational choice or professinal.
If the logic of the acceleration of trade (and artificial) of a product can easily lose the authenticity, represented by a quality craftsmanship, including the speeding up of approaches to learning and communication may not meet a more mature and conscious acquisition of certain values, human and spiritual, more and more necessary and urgent for our civilization. While remaining on hold for hours in traffic jams in our cities, the profound logic of waiting to educate us really hard. Always and constantly strive to "something", frequently and at the 'late', according increasingly inadequate for our times, is nothing compared to what it takes to transmit the liturgy of Advent, asking a qualitative leap forward in how we manage time. With the liturgical season of Advent is not in fact wait for something, but actually "Someone".

We are asked, however, an extra attention. If the expectation of something is always a bit 'calculated, certainly can not calculate and functionalize anyone. We can simplify and reduce the wait for Christmas, of the Child Jesus. So often sold and translated into an old, bearded Santa Claus. But it can not be trivialized the expectation of the One who comes to visit, just like first of all like him. On him, in fact, it focused attention.
This is crucial to realize that God is above all that is. Even before we go to Him volontaristicamnte If we decide to positively welcome this perspective, then He who is our God, is not accepted as it decides to grant, but just as he himself has decided to meet us and decide yet.
So, this might be the question, the more simple and correct, that comes from experience liturgic Advent comes to us as God, according to the Gospel to be proclaimed Paorla this Sunday?

Meanwhile, according to Sunday's Gospel Next, Jesus comes to us with an image that more Easter Christmas. A Gospel of this kind we would see better placed to Easter than Christmas. But it is clear that the liturgy already wants to tell you that the Lord who comes, who comes to visit, is not simply a man, but it is already the one who gives His life for us, going through tough and painful experience of your death on the cross. Entering
then in the Gospel, we realize that Jesus comes to us by sending, as were his outposts, the messengers, "Jesus sent two disciples, saying: 'Go into the village opposite you'." This is the
typical mode of transmission of the apostolic mandate, as stated elsewhere: "Then he called his twelve and began to send them out two by two, and gave them authority over unclean spirits" (Mark 6:7). But who is sent in this case as if it were definitely involved in his own mission: "'Go into the village opposite you: soon you will find an ass tied and a colt with her. Untie them and bring them to me. If anyone tells you something, answer: The Lord needs it, but postpone them now '. Now this took place to fulfill what was spoken by the prophet: 'Say to the Daughter of Zion, Behold, thy King cometh to you, humble, sitting on a donkey, a colt the foal of a beast of burden '. " While there is above all "an ass tied and a colt with her," but there is also a specific question: "Untie it and bring to me."

The condition in which humanity is enslaved to sin is first and foremost, but in fact he is about to melt from evil, and so include them all in His Kingdom. The image of Jesus who came to break up the power of sin and death might well be interpreted by referring to the story of the resurrection of Lazarus, when Jesus says, "Loose him and let him go" (Jn 11,44). In fact: "I tell you the truth that all things you bind on earth shall be bound in heaven, and all the things you loose on earth shall be loosed in heaven" (Mt18: 18). On behalf of His disciples is still quite a commitment to continue to attribute to him the whole of humanity, as they were asked: "bring them to me."
Continaundo, therefore, to dig into this image of royalty and its liberation of our God who comes to us, there would be room for other explanations. For example, the opportunity to object to his work of salvation: "If anyone tells you something, answer: The Lord needs it." If one hand the work of salvation is subjected to a 'need' from the heart of God, for another it also recorded an exquisite stretch of respect and attention from you, "but they send back immediately." Because "the Son of Man came to seek and save what was lost" (Luke 19:10).

Thus is fulfilled the prophecy of Zechariah: "Now this took place to fulfill what was spoken by the prophet: Say to the Daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, with a colt the foal of a beast of burden. " But it is crucial to realize that Jesus is to do His work in world does not come with the features of a powerful king and violent, but gentle and docile, just like the donkey and the colt who is already riding.
The experience of the cross where Jesus is now venturing may not even be understood by those whom he intends to save. But at least Jesus to His calls for the full expectations of love, inviting them to do, repeating, as he himself has done. It is not denied the value of an intelligent understanding, but for His disciples to acquire a meaning pass through the obedience of one who, by loving, understands.
The picture is clear: "What brought the donkey and the colt, they put on them their cloaks and he sat down. " In fact, just "this is Jesus, King of the Jews" (Mt 27.37). On the one hand, the cross on which Jesus goes is that the donkey with his colt, which is that very humanity that his disciples brought him, for another, adding their clothing is all that one can possess in their poverty. Why a coat is still a long dress, bed, blanket and even a house.

And so, between Kings Cross and this crowd and creates a unique relationship, one might say, wrapping, "the crowd that went before and what was behind," that even grida a piena voce e con forza la sua intuizione più profonda: “Osanna al figlio di Davide! Benedetto colui che viene nel nome del Signore!”. Un canto che tanto assomiglia all’invocazione gridata dei due ciechi di Gerico: “Signore, abbi pietà di noi, Figlio di Davide” (Mt 20,30).

L’eucaristia domenicale è lo spazio reale nel quale ci è dato di continuare ad accogliere Colui che continuamente ci viene a visitare. Con la Sua parola, che diventa per noi pane spezzato e sangue versato per amore.
Proprio così Gesù contina a venire, continua a visitarci, ripetendoci che questo è il Suo e-vangelo.
Dunque: il Signore viene! Maràn athà: vieni Signore Jesus!
Come, come always, is still among us. Good Sunday to all.

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- Ambrosian Advent - Year A

Giotto, Last Judgement (detail, Padua, Cappella degli Scrovegni)

[30] And then shall appear in heaven the sign of the Son of man and then shall the chest all the tribes of the earth and see the Son of man coming in the clouds of heaven with power and great glory. [31] And he shall send his angels with a great trumpet and they will gather his elect from the four winds, from one end of heaven "(Mt 24.30-31).


Matthew 24,1-14.29-31.42 [1]: [1] When Jesus left the temple, he went, he came to his disciples to him the buildings of the temple. [2] Jesus said to them: "You see all these things? Verily I say unto you, do not be left here one stone upon another that will not be ruined. " [3] he sat on the Mount of Olives, the disciples came to him and, on the sidelines, said, "Tell us, when shall these things, and what will be the sign of your coming and the end of the world." [4] Jesus answered, "Take heed that no man deceive you, [5] many shall come in my name, saying I am Christ, and shall deceive many. [6] You will hear then hear of wars and rumors of wars. Take care not to alarm you, it is necessary that this should happen, but it is not the end. [7] For nation shall rise against nation, and kingdom against kingdom: and there shall be famines and earthquakes in various places [8] but this is just the beginning of sorrows. [9] Then shall they deliver you to torture and kill you, and you will be hated by all nations for my name's sake. [10] shall many be offended, and shall betray and hate one another. [11] And many false prophets will arise and lead many astray [12] for the spread, the love of many shall wax cold. [13] But he who endures to the end will be saved. [14] And this gospel of the kingdom will be preached throughout the world for a witness unto all nations, and then the end will come.
[15] So when you see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place - let the reader understand - [16], then those who are in Judea flee to the mountains, [17] who is on the housetop not come down to take the stuff home, [18] and who is in the field not turn back to take his clothes. [19] Woe to pregnant women and those who give suck in those days. [20] Pray that your flight be not in winter or on Saturday. [21] Since then there will be great tribulation, such as was not since the beginning of the world until now, nor ever will be. [22] And except those days should be shortened, no flesh be saved: but for the elect's sake those days shall be shortened. [23] Then if anyone says to you: Behold, here is Christ, or: E 'there, do not believe it. [24] For there shall arise false Christs and false prophets and shall shew great signs and wonders, so as to mislead, if possible, even the elect. [25] See, I have told you before. [26] Therefore, if you will say: Here it is in the desert, 'do not go o: E' at home, do not believe it. [27] For as the lightning comes from the east, and shineth even unto the west, so shall also the coming of the Son of man. [28] Wherever the corpse is, there the vultures will gather. [29] Immediately after the tribulation of those days shall the sun be darkened, the moon will not give its light, the stars will fall from the sky and the powers of heaven shall be shaken. [30] And then shall appear in heaven the sign of the Son of man and then we mourn all the tribes of the earth and see the Son of man coming in the clouds of heaven with power and great glory. [31] And he shall send his angels with a great trumpet and they will gather his elect from the four winds, from one end of heaven.
[32] From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth leaves, you know that summer is near. [33] So too, when you see all these things, know that He is right at the door. [34] Verily I say unto you this generation shall not pass away until all these things happen. [35] Heaven and earth will pass away but my words shall not pass away. [36] But of that day and hour, however, no one knows, not even the angels of heaven, nor the Son, but only the Father. [37] But as the days of Noah, so shall also the coming of the Son of man. [38] As in the days before the flood they were eating and drinking, marrying and giving in marriage, until Noah entered the ark, [39] and they did not know until the flood came and took them all, so will be the coming of the Son of Man. [40] Then two men in the field: one will be taken and the other left. [41] Two women grinding at the mill: one will be taken and the other left.
[42] Watch therefore, for ye know on what day your Lord is coming.
[43] this, that if the householder had known at what time of night the thief, have watched and would not have let his house be broken. [44] Therefore you also be ready, because hour you do not, the Son of man cometh.


Dear friends, dear friends,

this Sunday (November 18, 2007) we enter Advent Ambrosian. We are also beginning of the liturgical year, which will be proposed - from Sunday to Sunday - the reading of the Gospel of Matthew. In particular, the Gospel passage for this Sunday (24,1-14.29-31.42) seeks to be well understood. There is, in fact, within the so-called 'eschatological discourse', the fifth and final discourse of Jesus in the Gospel of Matthew. Ie on the last things, the most decisive and important tips for His disciples.

The finding addresses the question of starting the destruction of the Temple in Jerusalem: "When Jesus left the temple, he went, he came to his disciples to him the buildings of the temple. Jesus said to them: 'You see all these things? Verily I say unto you, do not be left here one stone upon another that will not be ruined '. " Jesus was inspired by the destruction of the Temple (which was effected in 70 AD), the symbol of Jewish spirituality and pride, to begin a reflection on the end of the world and, consequently, on your final return, "his disciples came and privately, they said, 'Tell us, when shall these things, and what will be the sign of your coming and of the end of the world'. "
should be so identified two steps in order to understand the correct meaning of this Gospel text. First, the prelude to the destruction of the Temple end of the world. The end of a religious symbol so high decrees the end of a religion and this conclusion is interwoven with the end of everything. By the end of the world, in fact. But this variation of the theme of the end of the most significant things in practice becomes the horizon within which finally reveals the appearance of Jesus His expected return among us.

In this sense, the disciples are explicitly looking for unambiguous signs able to reassure them that Jesus, their Master, really will return. This is why Jesus takes us into the description of the elements necessary for proper discernment: "Take heed that no man deceive you; many shall come in my name, saying I am Christ, and shall deceive many. " Remain, in fact, waiting for him, waiting for him first, ask and ask again and always a clear exercise of intelligence.
The same wars and fears of war are not yet a clear sign of the return of Christ, "you will hear of wars and rumors of wars. Take care not to alarm you, it is necessary that this should happen, but it is not the end. " Although the experience of the destruction and death that war brings is a painful and terrible, we're still in the presence of His final return. And even if "we rise against nation, and kingdom against kingdom: and there shall be famines and earthquakes in various places ", that's for sure" the beginning of sorrows. Then hand you over to torture and kill you, and you will be hated by all nations for my name's sake. " But this is not the end times: it is, instead, that of a witness even more explicit and clear.
So, between the end of last time and that, consequently, of the glorious coming of Jesus is, the time of testimony. One phase of our history that even in the first speech of the Gospel of Matthew is defined in terms of bliss. Special occasion of holiness and sanctification of all His disciples: "Blessed are you when men revile vi perseguiteranno e, mentendo, diranno ogni sorta di male contro di voi per causa mia. Rallegratevi ed esultate, perché grande è la vostra ricompensa nei cieli” (5,11-12).

La prima reazione, in questo stato di cose, potrebbe essere di scandalo: “Molti ne resteranno scandalizzati, ed essi si tradiranno e odieranno a vicenda”. Una seconda potrebbe essere rappresentata addirittura dall’inganno e da una diffusa falsità: “Sorgeranno molti falsi profeti e inganneranno molti”; sino a profilarsi all’orizzonte persino ingiustizia e malvagità: “per il dilagare dell’iniquità l’amore di molti si raffredderà”.
A tutti coloro che si dovessero found in similar situations, Jesus asks the courage of perseverance, "but he who endures to the end will be saved," while "this gospel of the kingdom shall be preached throughout the world for a witness unto all nations. Then comes the end. " In the context of extreme persecution of believers and the universal proclamation of the Gospel of Jesus, will herald the end of things so at the end of the world. That is: "will be the end."

What will happen "after the tribulation of those days"? With apocalyptic language - "the sun will be darkened, the moon will not give its light, the stars will fall from the sky and the powers of heaven shall be shaken "- Jesus becomes more explicit in his inclu. Describing the fall of any celestial body, introduces the ultimate meaning of his disciples at the end of all things, declaring that in his view on the cross He becomes the purpose and meaning of everything in nature is bound to end. For this task "in the sky the sign of the Son of man", while all sources of light, pale blue precipitate, "there was darkness over all the earth" (27.45). Dying on the cross, Jesus becomes the very large sign - bright and clear - the disciples asked, "then shall all the tribes of the chest land, and they see the Son of man coming in the clouds of heaven with power and great glory. " As the crowds, that before that show, "he returned smiting their breasts" (Luke 23.48).

We are thus introduced to the final scene: "He will send his angels with a great trumpet and they will gather his elect from the four winds, from one end of heaven." It is crucial to determine a precise time in which everything that happens. After all, Jesus himself says "But of that day and hour, however, no one knows, not even the angels of heaven, nor the Son, but only the Father. The decisive factor is rather the attitude background that His disciples should learn to exercise: "From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth leaves, you know that summer is near. So also, when you see all these things, know that He is right at the door. "
We are therefore encouraged to learn to live with greater vigilance, "Watch therefore, for ye know on what day your Lord is coming." The ultimate question is not to fear the end, as the risk of not actually know Him in His Glory crucified. To provide means, therefore, contemplate the Crucified One, where it is now.

The Sunday Eucharist, even in this time of Advent is about to begin, will be critical to merge its real contemplation of death and resurrection of Jesus
that Advent is a time of waiting for him to arrive in your home to an ever fuller and more real with Him that comes to visit.

Good Sunday to all.

Mount And Blade How Can I Play Multiplayer?

Our Lord Jesus Christ, King of the Universe

Guttuso, Crucifixion (1941, oil on canvas, Collection of Guttuso Velate, Varese)

Luke 23.35-43: [35] And the people stood by, watching the leaders scoffed at him saying, "He saved others, save himself, he is the Messiah of God, the Chosen One. " [36] The soldiers also mocked him, coming up and offering him vinegar, and saying, [37] "If you are the king of the Jews, save yourself." [38] There was also an inscription over him, "This is the king of the Jews. [39] One of the criminals hanging there abused him: "Are not you the Christ? Save yourself and us. " [40] But the other rebuked him: "Have you no fear of God and you are damned to the same punishment? [41] we indeed justly, for we receive the due reward of our deeds, but this man has done nothing wrong. " [42] He added: "Jesus, remember me when you come into your kingdom." [43] He answered, "Truly I tell you, today you will be with me in Paradise."


Dear friends, dear friends,

next Sunday (November 11, 2007), according to the Ambrosian rite - with an advance of two weeks compared to the Roman Empire - are celebrating the Solemnity of Christ the King. So at the end of this liturgical year, is proposed to read Luke's 23.35 to 43. In this sense, the liturgy invites all to commemorate what has been proposed in the gospel sense over the past year: the living memory of Jesus' death and resurrection. This, in fact, Christians are asked first to recall. Praying and meditating "Without ceasing" (Luke 18:1).

Just Him Crucified, "the people stood by, watching." Although, according to the context, the 'show' is broader. It says, in fact, just before that, "when they arrived at the place called The Skull, there they crucified him and the two criminals, one on the right and one left. Jesus said, 'Father, forgive them for they know not what they do'. After divide his clothes, they cast lots. The people were to see "(Luke 23.33-35a).
This relationship between the people and the crucifix above - if you understood the first part of Jesus that even in its own way, he sees people - any discussion and interpretation. In our day, for example, you can also continue to quibble on the placement of crucifixes in classrooms of a school or in a court, but what remains indelible is the fact that no one will ever stop this special report. After all, Jesus himself had predicted, speaking of this moment: "When I am lifted up from the earth, will draw all men unto me" (Jn 12:32).

And while "the people stood by, watching the leaders scoffed at him." In Matthew we see that even those who are their own, going "beyond, reviled him, shaking his head" (27.39), finding perhaps, satisfaction, the failure of messianism, the image of the Messiah, Jesus had wanted to proclaim. He that dare she say, "Destroy this temple and in three days I will rise again" (Jn 2:19), now there, nailed to a cross, seemingly helpless waiting for a relentless death.
precisely this challenge of the leaders of the Jews is mainly a summary of the crucial theological question: "He saved others, save himself, he is the Messiah of God, the Chosen One." Thus intending to raise the issue of identity and reality of that same God that Jesus announced with great awareness and courage. If for them the last sign of the truth that Jesus is truly God who himself announced it would demonstrate the ability to save himself, the question on the side instead of the God of Jesus is precisely in this death of His Son. To love. Without any reservation logic, theological or religious. As they can not understand Jesus, who has just proclaimed "son of God," is this crucified His existence, which comes "to death, even death on a cross" (Phil 2:8). This
His death is now betting the ultimate meaning of God His final revelation. In fact: "No one has greater love than to lay down his life for his friends" (Jn 15:13). Dopo questa Sua estrema rivelazione evangelica, qualsiasi teologia – qualsiasi tentativo di dire e comprendere Dio – non potrà più prescindere da questa Sua morte. Questo è il nostro Dio.

Si potrebbe dire, inoltre, che l’intera scena della Crocifissione assume, secondo il testo di Luca, una prospettiva universale. Infatti, tutte le categorie presenti a questo singolare ‘spettacolo’ si sentono in dovere di esprimere un giudizio. Ecco, dunque, che dopo la folla e i capi dei Giudei, è la volta dei pagani, perché “anche i soldati lo schernivano”. Come si trattasse di un poveraccio, incappato suo malgrado negli ingranaggi della giustizia romana, essendoSi ingenuamente proclamato "Re."
They left the space of scorn, "and they drew near to offer." But they just do not realize the extent of their mockery, only to proclaim the true identity of the Crucified: "If you are the king of the Jews, save yourself." Replying so, in civilian terms, the same theological claim that the Jewish leaders have already objected to Jesus for them, too, for that matter, is not paradoxical death of a man. Death is unacceptable to those who have even proclaimed "Son" of the king. For this reason "there was an inscription over him," This is the king of the Jews, "written, according to John (19,20), it is even in three languages: greek, Latin and Aramaic. The plurality of languages \u200b\u200bas a communication complaint universal significance of Jesus' death

Beside Jesus Crucified, with a demonstration of a universal sharing that only God could have designed it so, however, are the criminals. Indeed, "one of the criminals hanging there abused him: Are not you the Christ? Save yourself and us. But the other rebuked him. " The crucifix has a communicative power so intense and universal and relate to creep into the folds even more tired and oppressed of our history. Arriving just where someone is suffering, even where someone dies. Less
matter the reaction to the impact. Although at first it might even have the flavor of ignorance and blasphemy. The lack - even in our culture - a serious exercise to the 'fear Domini' could lead to accuse God of being the cause of the ills that afflict us or our own wickedness. No one, moreover, is not affected by this 'escape' from the truth of a Crucifix that saves us. Even His disciples flee at the prospect of this show unbearable: "All the disciples forsook him and fled" (Matt. 26:56). While the words of the 'other' criminal crucified with Him resonate as a rebuke to not being able to 'stay', referring next: "Have you no fear of God and you are damned to the same punishment? And we indeed justly, for we receive the due reward of our deeds, but this man has done nothing wrong. " Or in front of him "we must hide their faces" (Isaiah 53:3), or you 'is'. Like Mary, "at the cross of Jesus" (Jn 19:21).
Freedom of the disciple is, therefore, the daily practice of those who decide to take a position, standing on either side of His centrality of the Crucified forever in our humanity. With him, you can now just compare. Ignorance, these would really sinful.

interface logic of a crucified God, opting for this very unique theology, can, therefore, the spirituality of trust and abandonment: "He added: 'Jesus, remember me when you come into your kingdom'." These words are filled with an expectation that describes the space as possible and practical expression of Christian faith itself. As the prayer of the publican: "God be merciful to me a sinner" (Luke 18:13).
It is worth noting that while the leaders, the soldiers and the other criminal, had turned to the crucifix calling him the title of the theological "Christ" (the anointed of God) The latter invokes only by name, saying: "Jesus," that is the Savior (God saves). As Paul also says, because "in the name of Jesus every knee should bow, in heaven and on earth and under the ground, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." (Phil 2:10-11).
The answer of Jesus Crucified is simply full of tenderness, of which only a God who is so capable, "Verily I say unto thee, Today thou shalt be with me in paradise." If you fancy a bit 'simpler, that little compares with the Word of God, have you ever tried to imagine what "paradise" that awaits us, Jesus assures us that rather than being a 'place', this approach being with him "today", forever.

Whether therefore also this Sunday, in which we celebrate the memory eucaristrica His death and resurrection, the sign of salvation today, from today, he came to give us more. Good Sunday to all.

Difference Between Dystonia And Muscle Spasm

XXXI Sunday in Ordinary Time

If you say seize the clouds, which beat the air, which are not practical, take it as a compliment. Do not make cuts on dreams. Not to discount utopia. If you sing into a great love for Jesus Christ and you give yourself to do to live Gospel, people will ask: But what lies in the eyes so full of wonder than these? (Bishop Tonino Bello)

Luke 19.1-10: 1Revenue Jericho and was passing through. 2ed here is a man named Zacchaeus, chief tax collector and rich, 3cercava to see who Jesus was, but he could not because of the crowd because he was small in stature. 4Allora ran ahead and to see him, he climbed a sycamore, was to pass beyond. 5Quando came to the place, Jesus looked up and said, "Zacchaeus, come down quickly, for today I must stay at your house." 6in hurried down and welcomed him joyfully. 7Vedendo what all complained «È andato ad alloggiare da un peccatore!». 8Ma Zaccheo, alzatosi, disse al Signore: «Ecco, Signore, io do la metà dei miei beni ai poveri; e se ho frodato qualcuno, restituisco quattro volte tanto». 9Gesù gli rispose: «Oggi la salvezza è entrata in questa casa, perché anch’egli è figlio di Abramo; 10il Figlio dell’uomo infatti è venuto a cercare e a salvare ciò che era perduto».


Cari amici e care amiche,

domenica prossima, 4 novembre 2007, ricorre la XXXIa domenica del Tempo Ordinario. Continua la lettura del Vangelo di Luca (19,1-10). Effettvamente, l’episodio dell’incontro tra Gesù e Zaccheo è una di quelle pagine che lasciano il segno e che facilmente si stampano nella menoria. C’è, ad un tempo, qualcosa di simpatico e di singolare in questo personaggio che si converte a Gesù. Forse per questo, alcune chiese orientali annoverano Zaccheo tra i loro santi.[1]
Così che, mentre la buona notizia di Gesù raggiunge Zaccheo, questa diventa buona notizia (e-vangelo) anche per ciascuno di noi, permettendo al nostro cuore di diventare più disponibile e accogliente. Un vero e proprio e-vangelo nell’e-vangelo!
Dunque: “Ecco un uomo di nome Zaccheo”. Zaccheo per sé significa ‘puro’, ma come abbreviazione di Zaccaria significa ‘Dio ricorda’. Perché attraverso him once more God remembers us, as also saith the Psalm 8: "What is man that you remember? The son of man that you care for him? ". In fact, God in Jesus always takes care of us. If the path is crucial to notice that Zacchaeus is to 'be able to see' Jesus, even more significant is to highlight what Jesus does for first 'see' Zacchaeus.

From our point of view is exactly that Zacchaeus "sought to see Jesus." Why 'see Jesus' experience is one of the most important of the Gospel. There are those who would like to touch even the fringe of His cloak, and who kisses and hugs your feet, like Mary of Magdala, who notes, keep a certain distance, as the scribes and Pharisees, who, however, is even fascinated by his physical beauty, proclaiming His blessed mother, Mary, who cries to be heard by him, as the blind (Jericho), and who, finally, leave on your heart, as the beloved disciple, 'losing my mind' to him is, therefore, to be able to dig into this desire, that we we could try.
But what is really 'see' Jesus? Many have seen through the eyes, but not believed him. Zacchaeus, in fact, wanted to see "what was Jesus', that is, wanting to reach your identità più profonda. Non basta ‘guardare’ con gli occhi, Zaccheo vuole ‘vedere’ con il cuore. Questo è il punto: raggiungere l’identità di Gesù. “Che sia lui il Messia?” grida la Samaritana ai compaesani (Gv 4,29); “Vieni e vedi” dice Filippo a Natanaele (Gv 1,45s); così come il Centurione romano, davanti allo ‘spettacolo’ della Sua croce, “vistolo spirare in quel modo, disse: ‘Veramente quest’uomo era figlio di Dio’”. (Mc 11,39). Sin qui siamo chiamati a vedere.

Di Zaccheo si dice propriamente che, volendo vedere Gesù, “non gli riusciva a causa della folla”. The crowd, in general, has always in the Gospels, an ambiguous role in relation to Jesus I look so messy, almost besieged by creating around him a sort of obstacle that can not be detected in those who are looking for really. Moreover, there will always capable of obstacles to hinder the direct meeting with him is rather a particularly decisive factor more subjective, just Zacchaeus, because "it was too short." The man, in fact, is always small in front of him while he takes us as we are, what we are. As Saul of Tarsus, which will change its name to Paul, which means 'small', 'little thing' (Acts 13:9), calling: the first and last among the sinners among the saints, almost an abortion.

To Zacchaeus, a man smart and capable, you just have to put in place a strategy: "So he ran ahead and see him, he climbed a sycamore, was to pass beyond." So "to view it", he decided to make two decisive action and unusual, given the dignity, the image of a chief tax collector (arcipubblicano) enjoyed in Jericho.
First, run forward to go before Jesus in an attempt to overcome it. The above is a bit 'as John the Forerunner, or just like the disciples before Jesus to announce the arrival in the villages and cities. Zacchaeus thus ends up already being His disciple. For this, regardless of its integrity, "he climbed a sycamore, was to pass beyond." If, on the one hand, the scene is strange, for another, in light of discipleship, seems to prefigure the same climb onto the cross of Jesus.
What might fail in our desire to see Jesus, according exemplarity of Zacchaeus, the initiation of a concrete strategy to achieve very precise and his true identity. Rather than the result of cunning, it is put in place, without too many calculations, the love, because "who seeks finds, and to him who knocks it will be opened "(Luke 11.10). The fact remains that even the cunning of the saints is instructive.

On the one hand, there is all the strategic power of Zacchaeus "to see Jesus", but the other is God himself who does not hold back: "When I came to the place, Jesus looked up and said, 'Zacchaeus , come down quickly, for today I must stay at your house '. " Jesus, therefore, reaches us where we are. In fact, this is the strategy of its own incarnation (the economy of salvation), which does not lower us, but makes him the first is lower (the kenosis) so that we can achieve and sustain to the end. Wearing sulle Sue spalle. Per questo Gesù, stando ‘sotto’ quel sicomoro, “alzò lo sguardo”. Così, tra questi due sguardi – quello di Zaccheo paradossalmente dall’alto e quello di Gesù paradossalmente dal basso – avviene un incontro, dove persino le parole zittiscono, perché ormai sono gli occhi a brillare.

Ed è infine decisivo saper sostare proprio là dove Gesù ha raggiunto Zaccheo, volendo entrare da lui, nella sua casa: “Zaccheo, scendi subito, perché oggi devo fermarmi a casa tua”. Dio ci raggiunge sulla strada che stiamo percorrendo perché desidera entrare nell’intimità della nostra casa. Senza farSi problemi, consapevole that this is the home of a public sinner. There are no religious morality that I can hold in some way. His decision is a precise and clear: "Today I must stay at home." As had just healed the servant of that centurion who, with gentle insistence, had prayed, saying, "so I did not even presume to come from you, but 'a word and my servant will be healed" (Luke 7.7).

has not been commented on throughout the episode of Jesus' meeting with Zacchaeus. But it was crucial to highlight the key elements of research that makes Zacchaeus to Jesus and that Jesus put in place to be joined with Zacchaeus. To find out how to accommodate him, "he hurried down and welcomed him with joy, without worrying that there will always be someone who will point out, muttering, once again Jesus went to stay at a sinner!" . What matters here is the concrete result of this visit unique and high-handed over the declaration of Zacchaeus and the concluding words of Jesus: "Behold, Lord, I give half my possessions to the poor, and if I have defrauded anyone of anything, back four times' . Jesus answered him, 'Today salvation has come to this house, because he too is a son of Abraham, the Son of Man came to seek and to save what was lost '. "
How beautiful to feel, from Sunday to Sunday, subject to divine a strategy that we are looking for love, as Jesus sought Zacchaeus, even into his house. Because "the Son of Man came to save what was cecare and Peduto." What
His peace will reach again and reaches everyone. Good Sunday.

Shag Bands Color Scheme

XXX Sunday of Ordinary Time

icon of the Pharisee and the publican, Church of the Transfiguration (Marietta, Georgia)

Luke 18:9-14: [9] And he said this parable to some who prided themselves on 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 with himself: O God, I thank you that I am not like other men, thieves, unjust, adulterers, or even like this tax collector. [12] I fast twice a week and I pay tithes on. [13] And the publican, standing far off, would not even raise his eyes to heaven, but beat his breast, saying: O God, have mercy on me a sinner. [14] I tell you, this man went to his house justified rather than the other, because everyone who exalts himself will be humbled and whoever humbles himself sarà esaltato».

Cari amici e care amiche,

domenica prossima (28 ottobre 2007) si celebra la XXX domenica del Tempo Ordinario. La lettura continua del Vangelo di Luca propone l’ascolto della parabola del fariseo e del pubblicano (18,9-14). Al termine della parabola precedentemente raccontata (la vedova che importunava un giudice che non credeva in Dio), Gesù aveva chiesto: “Quando il Figlio dell’uomo tornerà troverà ancora la fede sulla terra?” (18,8). La fede è un dono così delicato che il Figlio dell’uomo è persino disposto a non trovarla sulla terra. L’amore, infatti, non si impone mai. Semplicemente si propone. In questo senso God seems to be willing to accept that even believers lose their faith that has been deposited in their hearts.

Inspired by this line of interpretation - the fragility of the condition of faith in which every believer is to be - it is clear that the parable of the Pharisee and the publican, immediately following Jesus' question about the faith, responds to our personal question about this gift. This is, in fact, the conclusion of Jesus: "I tell you, this man went to his house justified rather than the other, because everyone who exalts himself will be humbled and whoever humbles himself will be exalted." As the public (public sinner) out of the Temple 'justified' the Pharisee (religious officialdom cultured representative par excellence) vanishes 'condemned'. If the gift of faith for all, tax collectors and Pharisees, is not the official claims that the self-righteous religious principle, but rather and above all a humble heart and conscious of their sinfulness. As the psalm also says: "The sacrifices of God are a broken spirit, you, God will not despise a broken and humbled heart" (51.17). In this sense, one might even conclude, paradoxically, saying on the ground until someone has the courage to riconoscre his sin before God, one thing is certain: the faith will continue to sussitere on earth!

But this parable touches especially the major theme of prayer. It says that: "Two men went to the temple to pray." Both want to pray, going to the Temple that is not only high above the city, but symbolically expresses in its very architecture, tall and solemn, the need that man has a meaning beyond itself. Almost forgotten. In prayer - which is above all deeply human action - the man would first like to find and recognize God as the beginning and ladies. But here the underlying attitude change, because "the one a Pharisee and the other publish. "

The Pharisee's prayer while being an expert, introduces us to understand what prayer is not. As is "standing, standing 'before God', spend time with him as his partner, but the deepest intention of his heart is not to relate to God, but above all by himself, since in fact" prayed to himself. "
is also aware that the prayer of thanksgiving is certainly the highest expression of the prayer: "O God, I thank you," but the real reason for his thanksgiving (Eucharist) is all about himself, because " are not as other men, thieves, unjust, adulterers, or even like this tax collector. I fast twice a week and pay my tithes. " The
publish "instead of" - in fact excluded by law from being able to deliver a prayer at the Temple well done - quickly introduces us to the deep meaning of prayer and Christian prayer, "standing far off, would not even raise his eyes to heaven." Though it remains true that he did not practice with the required frequency the Temple - but for himself he can not practice properly - however publish this reveals a deep sense of God A 'timor Domini' so transparent that, as such, is sufficient to keep His presence "would not even raise his eyes to heaven." As to his own hands, which are often served to listing fees and count money, do not rise solemnly to heaven. Rather, according to His presence with them, very simply, "beat his breast." Like the crowds, the sight of Jesus crucified, "saw what had happened they returned smiting their breasts" (Luke 23.48). So, realizing more and more deeply the love of God and His mercy, the audience ends to sense the deeper truth about himself: "O God, have mercy on me a sinner." Do not ask for any recognition for himself and for what is identified it truly is.

listening to this parable we are certainly not in front of a treatise on prayer. If we had started from the primacy and importance of prayer of thanks as the so-called prayer of the Pharisee, we could then goes on to list other important expressions of the human ability to pray. And the publican, without much cogitation, is set before us as an essential image of the same Christian faith, faith as Jesus taught us a prayer, its made of great neglect, immediate confidence, a humble and honest reading of himself.
Indeed, in this view, the mind is the same prayer of Jesus Prayer ‘Padre nostro’ secondo la versione essenziale del Vangelo di Luca (11,2-4). Per un verso, ritroviamo nei suoi tratti più veri il senso della preghiera, anzitutto come lode e ringraziamento: “Padre sia santificato il tuo Nome, venga il tuo regno, sia fatta la tua volontà”, mentre, la seconda parte: “dacci ogni giorno il pane nostro, quello quotidiano, e rimetti a noi i nostri peccati, anche noi infatti li rimettiamo ad ogni nostro debitore e non indurci nella prova.”, ripropone in modo più disteso e sentito la preghiera stessa del pubblicano.

Cari amici e care amiche, sicuramente è importante imparare a pregare. Ma allora dobbiamo saper passare dal semplice desiderio – che talvolta rimane sin troppo astratto, tanto da non concretizzarsi mai – ad un esercizio paziente e umile, stando alla sequela stessa di Gesù. Il Maestro indiscusso della preghiera e di ogni forma di preghiera. Gesù, passando tra noi per parlarci di Dio, ha segnato definitivamente il senso ultimo della preghiera dell’uomo e di ogni uomo. In Lui Dio Si è definitivamente incarnato, umiliato e realizzato. Indicandoci, nell’esperienza della Sua croce, il cammino che solo ci conduce a libertà. Così, la condizione umile e definita della nostra carne, dentro questa nostra storia, rimane lo spazio concreto che porta a compimento anche la nostra esistenza. Per questo diciamo ogni giorno “sia fatta la tua volontà”. Not to mention some important information that Jesus always addressed his "he told them a parable about the importance of praying ceaselessly" (Lk 18:1) and again: "Pray not to fall into temptation" (Luke 22.40 ).

Jesus, the "Right" (Luke 23.47), which only justifies - "you were redeemed at a price '(1 Cor 7:23) -, and give you His peace fill your heart with hope again.

What is a good Sunday for all.