Craniosacral Therapy For Hydrocephalus

XV Sunday in Ordinary Time - July 15, 2007

Vincent van Gogh The Good Samaritan (Saint-Remy, 1890; Otterlo, Kroeller-Muller Museum).

icon of the Good Samaritan (Church of St. Egidio, Rome).

Luke 10.25-37: [25], a lawyer stood up to test him, "Teacher, what must I do to inherit eternal life?". [26] Jesus said unto him, What is written in the law? How do you read? ". [27] He replied: "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all thy mind and thy neighbor as thyself." [28] And Jesus: "You have answered right, 'do this and you will live." [29] But he, desiring to justify himself, said unto Jesus, And who is my neighbor? ". [30] Jesus replied: "A man went down from Jerusalem to Jericho and fell among robbers who stripped him, beat him and went away, leaving him half dead. [31] By chance, a priest going down that road and when I saw him he passed by on the other side. [32] So likewise a Levite, came to the place and saw him, passed on. [33] But a Samaritan, as he journeyed, next saw him and had compassion. [34] He went to him, and bound up his wounds, pouring oil and wine, and then, on his own beast and brought him to an inn and took care of him. [35] The next day he took out two denarii and gave them, saying: Take care of him and what more you spend, I will repay you when I return. [36] Which of these three do you think was neighbor to him who fell among the robbers? ". [37] And he said: "He who showed mercy of him. " Jesus said, 'Go and make yourself' the same. "

Dear friends and dear friends,

next Sunday (XVa in Ordinary Time, July 15, 2007) during the Eucharistic celebration will be read the parable of the Good Samaritan (Lk 10:25-37), introduced by the questions of a Doctor of states that "stood up to test him." If in the desert Jesus was tempted to follow alternative routes to the will of the Father, someone here will check the quality of its accession to the Law of Moses, with a very direct question: "What can I do to inherit eternal life?".

Compliance with the law was vital to any jew, ma ora Gesù – venuto al mondo per dare compimento alla Legge dando la Sua vita – intende proposrSi come via che conduce alla “vita eterna”. Così, da uno stato di vita senza limiti di spazio e di tempo, “la vita eterna” diventa la relazione permanente e definitiva che un discepolo accetta di stabilire con Lui. SeguendoLo nella Sua morte e risurrezione. Per questo “gli disse: ‘Che cosa sta scritto nella Legge? Che cosa vi leggi?’”. Non basta disquisire con competenza della Legge. Importa che ciò che in essa è scritto, per essere ascoltato, sia letto e poi memorizzato. Tutte queste azioni dicono già che tipo di ascolto propriamente domanda l’Evangelo di Gesù: “Schemà Israel (Hear, O Israel) "(Dt 6:4 s), thus pointing to the essential

" he said, 'You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself '. " This is therefore required to love: "love"! To say now that the action that defines man is love. So much so that Jesus approves the answer: "You have responded well: 'do this and you will live." So, to love God - and those around us (next) - with the same intensity that you have for yourself ("as yourself") poteva bastare ad un ebreo osservante, per vivere secondo la Legge.
Ma, grazie all’inquietudine di un uomo di Legge, abbiamo la grazia di riascoltare direttamente da Gesù in cosa consiste la più grande rivoluzione che l’amore ha mai conosciuto. Infatti quello, “volendo giustificarsi, disse a Gesù: ‘E chi è il mio prossimo?’”. Meglio: “chi è a me più vicino?”.

Se l’amore secondo la Legge si misura comunque a partire da sé (“come te stesso”), amare il prossimo come ci ha insegnato Gesù, comporta assumere le misure proprie dell’amore di un Dio – il nostro! - che è semplicemente amore (“Dio is love "1 John 4:8). In becoming man in Jesus, God has shown so that you can love our neighbor "with all your heart and with all your soul and with all your strength and with all thy mind." The Good Samaritan is thus the extreme of the possible TV image of human love. Love 'for God', that it was the Mosaic law was intended to teach, the very love of God 'for every man', that is for your neighbor. Love that the Son of God fully intended to fulfill. From the reciprocity of love, we are asked, standing behind as His disciples, to forward them boldly in the streets of a free and boundless love. Until the total gift of self.

Now: "A man went down from Jerusalem to Jericho." Retracing the same path of Adam, having sinned, he had hidden from the gaze of God ("Adam where are you?" Gen 3:9). Both the man tends to fall off from Jerusalem, as the Son of man is the opposite way, to be able to meet, right on the road from Jericho up to the Holy City. But this man stumbles down the enemy, the devil "murder from the beginning" (Jn 8:44), "he fell among robbers who stripped him, beat him and went away, leaving him half dead. "
down that road first, a guardian of the law: "By chance a priest was going down that road and when I saw him he passed by on the other side." The law, which enshrines these can only take note of man's sin, without suggesting any effective remedy. The law knows denounce evil, however unwittingly destroy. Thus the priest "went on the other side" of the road. Pure
the worker will do better not to worship, "a Levite, came to the place and saw him, passed by".

Instead, "a Samaritan who was traveling" insert with a whole serie di sentimenti e di azioni affettuose in grado di trascrivere in termini decisamente nuovi i tratti dell’amore che Gesù è venuto a portare nel mondo. Intanto: “passandogli accanto lo vide e n’ebbe compassione”. La stessa compassione che Gesù aveva provato incontrando una povera vedova, piangente dietro il feretro del figlio (Lc 7,13); o alla tomba di Lazzaro, scoppiando in pianto (Gv 11,35); che pure descrive il cuore del padre misericordioso che attendeva il ritorno del figlio minore (Lc 15,20).
La teoria delle azioni che seguono, solo un Dio così amante le poteva inventare. Disponibili ad ogni uomo. Persino ad un samaritano: “gli si fece vicino, gli fasciò le ferite, versandovi oil and wine, and then, on his own beast and brought him to an inn and took care of him. " A sequence of gestures that seem to end: "The next day he took out two denarii and gave them, saying, take care and what more you spend, I will repay you on my return."

So, come to the end of the story, Jesus goes back to the same question that the lawyer had given him: "Which of these three do you think was neighbor to him who fell among the robbers?". Not so much: "Who is next for me?" At this point, rather, how and who we do next? As we near the exercise? "Those said, 'Who has had mercy on him'. Jesus said, 'Go and make yourself' the same '. "
God's compassion, which comes primarily from His heart is therefore the 'Copernican revolution' by Jesus about love. Love is not expressed strictly in God - repeating actions morally correct and satisfied from the horizon of a cult formally edited and aesthetically flawless - but through it a mercy to give themselves continually tense. Capable of being with one another. to the end and without borders: "If one says:" 'I love God' but hates his brother is a liar, because chi non ama suo fratello che ha visto, non può amare Dio che non ha visto” (1 Gv 4,20)

E’ questo l’esercizio cristiano per eccellenza, che propriamente, come frutto maturo, dalla partecipazione eucaristica domenicale. Stare davanti alla relazione d’amore tra Gesù e il Padre Suo, per saper declinare poi continuamente, nei confronti di sé e di ogni uomo, l’amore misericordioso di Dio. Come dovessimo imparare, di domenica in domenica, a domandarci: “chi è il mio prossimo?”, e, ancora più concretamente: nei confronti di chi oggi, guardando sempre a Gesù, mi è chiesto di ‘essere prossimo’ con le stesse “viscere di misericordia”?

good Sunday and a good summer.
that His Word be with you again. That your eyes keep you still and always.

Renaissance Hedge Fund

XIV Sunday in Ordinary Time - July 8, 2007

The disciples at Pentecost (detail) mosaic provided by Centro Aletti
(Church of St. Clare at the French College in Rome, 2004)

Luke 10.1 - 12.17-20: [1] After this the Lord appointed seventy others and sent them two by two ahead of him in every town and place he intended to visit. [2] He said to them, "The harvest is plentiful but the laborers are few. Pray therefore the Lord of the harvest to send workers for his harvest. [3] Go here I am sending you like lambs among wolves; [4] Carry no purse, no bag, no sandals, and greet no one along the road. [5] Whatever house you enter, first say, Peace be to this house. [6] If there is a man of peace, your peace shall rest upon him, or come back to you. [7] remain in the same house, eating and drinking what they have, for the laborer deserves his wages. Do not go from house to house. [8] When you enter a town and they receive you, eat what is put before you, [9] heal the sick that are therein, and say to them is very near to you the kingdom of God [10] But when go into a town and do not receive you, go into its streets and say, [11] Even the dust of your town that clings to our feet, we wipe off against you, but know that the kingdom of God is near. [12] I tell you that on that day will be treated less harshly than Sodom, that city. [13] Woe to you, Chorazin, woe to you, Bethsaida! For if in Tyre and Sidon had been made the miracles done in you, they would have repented long ago and put on sackcloth and covering of ash. [14] Therefore, in the opinion Tyre and Sidon will be treated less harshly than you. [15] And thou, Capernaum, will be exalted to heaven? Shall be flung into hell up! [16] He who hears you hears me, who disprezza voi disprezza me. E chi disprezza me disprezza colui che mi ha mandato». [17]I settantadue tornarono pieni di gioia dicendo: «Signore, anche i demòni si sottomettono a noi nel tuo nome». [18]Egli disse: «Io vedevo satana cadere dal cielo come la folgore. [19]Ecco, io vi ho dato il potere di camminare sopra i serpenti e gli scorpioni e sopra ogni potenza del nemico; nulla vi potrà danneggiare. [20]Non rallegratevi però perché i demòni si sottomettono a voi; rallegratevi piuttosto che i vostri nomi sono scritti nei cieli».

Cari amici e care amiche,

a quali fatti allude l’inizio del brano evangelico (Lc 10,1-12.17-20), proposto dalla liturgia domenica prossima (XIVa del Tempo Ordinario, 8 luglio 2007)? Gesù S’era incamminato verso Gerusalemme (“decisamente”, Lc 9,51) e alcuni, col desiderio esplicito di seguirLo (9,57-62), L’avevano avvicinato. Pertanto, “dopo questi fatti il Signore designò altri settantadue discepoli”. Così, ai Dodci e ai primi discepoli, molti altri s’aggregano.

Se i Dodici testimoniano un’immagine iniziale della prima comunità cristiana, questi Settantadue discepoli dilatano le sue dimensioni nel tempo e nello spazio. Inviati in coppia a motivo di un aiuto reciproco, rendono comunque più solida la loro testimonianza al Vangelo di Gesù: “li sent out two by two ahead of him (in front of his face). " Is cited as the moment when Jesus "hardened his face to go to Jerusalem" (9.51). With the clear commitment to go "in every town and place he intended to go." If the "city" allows the meeting and report, in a "place" people live. It was there that Jesus wants to go with his word of salvation.

For them draw some tips: "He said to them." Directions given on different occasions, but then gathered in a sort of 'manual of the disciple'. With a premise: "The harvest is plentiful but the laborers are few. " E 'decisive, in fact, to evangelize having a sense of proportion between the quantitative abundance of the "harvest" and him who governs ("Owner"). So much so that the first collaboration request is not in the 'doing', but nell''invocare '. Disciple is not primarily one who does something in relation to the masses, but always knows how to look to Him who created it and its so popular: "Pray therefore the Lord of the harvest to send laborers into his harvest." Only after you can leave for the mission: "Go here I am sending you like lambs among wolves." After having abandoned the "Lord of the harvest" just as Jesus was constantly left to the will of His Father, at the announcement is that the disciples are identified by their teacher, the 'Lamb of God ", which is eaten at Easter. The wolf, always hungry for sheep and lambs, will always be lurking in the era of the Church of His disciples. Only at the end of time, wolf and lamb feed together (Is 11.6).

It then goes on to some more practical guidance. First there is a demand that, because of its simplicity and sobriety, clearly shows him that you are announcing: "Carry no purse, no bag, no sandals, and greet no one along the way." This is why Jesus says to Martha, but by looking to Mary, that "one is required" (Luke 10.41), as well as the rich young ruler: "one thing you're missing! 'Go, sell everything you have "(Mark 10:21). His love for it to be "thrown" (Mk 10,50) even the cloak that collects and contains the latest safety devices.
Then you must enter the homes and cities. First of all in the house, where people eat and loves: "Whatever house you enter, first say, 'Peace to this house'. If there is a man of peace, your peace shall rest upon him, or come back to you. " Just as the Risen Lord to His will say, intimacy the Upper Room: "Peace be with you" (Jn 20:19). Knowing that, a guest in a house is good to be the habits of the place, "Stay in that house, eating and drinking what they have, for the laborer deserves his wages. Do not go from house to house. " Already understood the importance of their 'place' in which believers will come together later to remember Him

But he can not ignore a single bond with the city. He himself, in fact, "he went through towns and villages, preaching and proclaiming the good news of the Kingdom of God" (Lk 8:1). Back it the desire to be accepted and heard, talking Him: "No. When you enter a city and will welcome you." The Gospel, in fact, calls for an unconditional listening, so that we can proceed without measure, according to the abundance of the heart that just loves to "eat what you will be put forward. Heal the sick who are there and tell them, 'approaches the Kingdom of God'. "
The possibility of rejection, however, remains: "But whenever you enter a city and do not receive you, go into its streets and say, 'Even the dust of your town that clings to our feet, we wipe off against you, but you know that the kingdom of God is near. I tell you that on that day Sodom will be treated less harshly than the city. " And where the waste is dull and without appeal, even Jesus does not allow indecision and ambiguity (Luke 10.12-15).

The return from the mission is cheerful and festive, "the seventy returned with joy." Just as a saying of Jesus: "it is more blessed to give than to receive" (Acts 20:35). Because "even the demons submit to us in your name." In His name, in fact, you win and still get (Jn 14:14). A joy that Jesus had planned: "I saw Satan fall from heaven like lightning. Behold, I have given you power to tread on serpents and scorpions, and over strength of the enemy: and nothing will harm you, "and to be connected to a reward states:" Do not rejoice because the demons submit to you, but rejoice because your names are written in heaven. "
If "the demons submit to us in your name", in the name of him "who comes from heaven" (Jn 6:32), now the names of his are not only written in the book of life of human history, but "in heaven", that is the very heart of His Father. In fact, the life of one who realizes announced, already "hidden with Christ in God" (Col 3:3).

The announcement of the Lord Jesus that comes the celebration of the Eucharist on Sunday is already full of the promise of a full and final communion with Him
you all wish you a good Sunday in His name.

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