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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.