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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