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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.

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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.

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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.