Msx Roms Sets How To Patch A Msx-rom?

Dedication of the Cathedral Church (the Ambrosian rite)

Assisi, San Damiano Crucifix (detail)

As Francis walked near the church of San Damiano, was inspired to enter. Andatoci taken to pray fervently before the image of the Crucified One, who spoke to him with touching kindness, "Francis, you do not see that my house is falling apart? It should be 'and therefore restauramela. Trembling and bewildered, the young man replied, "I will do so gladly, Lord." But he had misunderstood, thinking it was the church, for its antiquity, threatening ruin next. For those words of Christ he made himself immensely happy and radiant, which had been felt in the soul really to turn the message Crucifix (Franciscan Sources, 1411). Here is the prayer of Francis before the crucifix: "Most High, glorious God, enlighten the darkness of my heart. And give me true faith, certain hope and perfect charity, sense and knowledge, Lord, that your holy and true command. Amen.

John 10.22-30: [22] appealed in those days in Jerusalem the Feast of Dedication. It was winter. [23] Jesus was walking in the temple in Solomon's porch. [24] So the Jews gathered around him, saying, "How long will you keep us in suspense? If you are the Christ, tell us plainly. " [25] Jesus answered, "I told you and you do not believe the works that I do in my Father's name, these I bear witness, [26] but you do not believe because you are not my sheep. [27] My sheep hear my voice and I know them and they follow me. [28] I give them eternal life and they shall never perish, and no one can snatch them out of my hand. [29] My Father, who has given me is greater than all and no one can snatch them from the hand of my Father. [30] I and the Father are one. "


Dear friends, dear friends,

next Sunday (October 21, 2007) occurs, according to the Ambrosian Rite, the Feast of the Dedication of the Cathedral. Just as "recurred in those days in Jerusalem the Feast of Dedication" of the Temple, to be brought to the Gospel in occasione di questa festività liturgica (Gv 10,22-30). Addirittura l’Evangelista Giovanni nota che “era d’inverno”. Questa festa faceva memoria della riconsacrazione del Tempio che era stato profanato, come ricorda il I Libro dei Maccabei (4,36). Era come se il Signore, dopo che il Suo popolo era stato esiliato, volesse tornare ad avere una casa in mezzo al Suo popolo.

Proprio questo introduce una prima domanda: ma dove abita Dio? Ad esempio: stando al vecchio catechismo la risposta risulta già chiara: “Dio è in cielo, in terra e in ogni luogo: egli è l’immenso”. Come dire che se Dio è ‘immenso’, allora non è circoscritto in un luogo preciso, ma la Sua presenza si dilata al punto da riuscire ad abbracciare ogni realtà creata.
Se tutto questo dice un aspetto vero della realtà di Dio (o del divino in genere), tuttavia gli uomini, in forza della loro stessa natura religiosa, hanno sempre cercato di delimitare uno spazio entro il quale collocare la presenza del loro Dio. Non c’è, infatti, una religione che non si esprima spazialmente in un tempio, in una ‘chiesa’. Ecco, dunque, sorgere edifici sacri maestosi, con cupole eleganti e campanili o minareti che mirano al cielo. Se, per un verso, è importante affermare che Dio è dappertutto, per un altro è pure comprensibile l’esigenza di circoscriverLo in uno spazio sacro, più ristretto and harvest. Where its presence becomes more intense, almost more accessible and recognizable.

This requirement, which includes the rest of the Lord very well because it characterizes the way we feel and think about God, but may be not only restrictive to Him, but also dangerous in front of a properly human and social development. For one thing, it never lacked the risk of forcing God in the forms of ideological and functional until late in jail and forced to obey God in some of our whim. Transforming it into an idol which have for our use and consumption.
In this way, 'my God' is no longer the God of the other as 'my church' non è quella di un altro o degli altri. Così sono nati e si sono sviluppati certi fanatismi religiosi, tutti i cosiddetti fondamentalismi religiosi e le stesse guerre di religione, combattute in nome di un Dio che, requisito dagli uni, non poteva certo essere a disposizione degli altri.
Ma Dio non accetterà mai d’essere privato della libertà d’essere Se stesso. In questo modo, tutte le volte che i teologi di tutte le religioni hanno tentato di costringere il mistero di Dio in formule troppo rigide e sicure, Dio stesso Si sottrae alle loro cattedre e alle loro facoltà. Così come – per stare a un discorso più circoscritto e cristiano – tutte le volte che una confessione cristiana ha preteso di ergersi con ideological authoritarianism to state, absolute, some aspect of faith, inevitably the God who revealed Jesus you feel uncomfortable and difficult to be detected and announced.

: It is God who has the right to decide and decide exactly where to live. And, therefore, to determine how and where it needs to be put into your home. But then: how God takes men home? Where exactly is left to identify and achieve? In short: Where dwells the God of Jesus? Meanwhile
would be interesting to go back to an episode of the Second Book of Samuel, where the prophet Nathan to King David expresses the desire to build a house of the Lord. But the Lord that night said to Nathan: 'Go e riferisci al mio servo Davide: Dice il Signore: Forse tu mi costruirai una casa, perché io vi abiti? Ma io non ho abitato in una casa da quando ho fatto uscire gli Israeliti dall’Egitto fino ad oggi; sono andato vagando sotto una tenda, in un padiglione. Finché ho camminato, ora qua, ora là, in mezzo a tutti gli Israeliti, ho forse mai detto ad alcuno dei Giudici, a cui avevo comandato di pascere il mio popolo Israele: Perché non mi edificate una casa di cedro?” (7,6-7). Come dire che non è Davide o non siamo noi che possiamo costruire una casa al Signore, ma è piuttosto Lui che vorrebbe costruire una casa a noi. Anzi una casa per restare in mezzo a noi.
Certo il passaggio è delicato, ma estremamente important and decisive: the house, the house that God has always wanted to build and establish in our midst and we have a precise and unambiguous name for Christians: Jesus is called

Here it would be interesting to take some expressions of the Gospel of John - who, after all, belongs to the Gospel passage also proposed for next Sunday - which in some passages he loves to weave the reality of living with the image of God, dell'inabitare. Passages in which Jesus, with loving accents unspeakable, really speaks to the fact that the Father dwells in Him and He in the Father: "Do you not think that I am in the Father and the Father is in me? The words that I say unto you, do not speak of My, but the Father who dwells in me does his works "(Jn 14:10), and again:" Believe me that I am in the Father and the Father is in me "(Jn 14:11).

Perhaps my writing there will be an introduction to a little 'far from the Gospel passage that the liturgy of the Dedication of the Cathedral we propose to play next Sunday. Not so. Rereading it is not difficult to understand passages and expressions, replayed in this perspective becomes more clear and obvious. On the one hand, there are the Pharisees that being in 'their' temple attack Jesus with their questions: "So the Jews gathered around him, saying: 'Up will you keep us in suspense? If you are the Christ, tell us plainly '"the other, which is Jesus - properly identified with the Temple, as it is, first, the house of his father, responds to them with great sincerity:" I told you and you do not believe the works that I do in my Father's name, they bear witness to me, but you do not believe because you are not my sheep. "
What, then, is decisive and important in this situation to some extent as dialectic, of misunderstanding and suspicion between the Pharisees and Jesus? Be His sheep, to be attentive to him, and just being fiercely on his side, feeling humble sheep del Suo gregge: “Le mie pecore ascoltano la mia voce e io le conosco ed esse mi seguono. Io do loro la vita eterna e non andranno mai perdute e nessuno le rapirà dalla mia mano. Il Padre mio che me le ha date è più grande di tutti e nessuno può rapirle dalla mano del Padre mio. Io e il Padre siamo una cosa sola”.

Questo è anche il senso profondo e ultimo della nostra appartenenza ecclesiale. Questo è, soprattutto, il senso, il motivo per il quale di domenica in domenica ci raduniamo in una chiesa per celebrare l’Eucaristia di Gesù. Lui che “non ha una pietra dove posare il capo” (Mt 8,20 e Lc 9,58) ci insegni a saper stare, a saper abitare là dove qualcuno soffre, là dove Hopefully someone, or perhaps disappointed, no longer knows who and how to hope again. In fact, "not the healthy who need a doctor but the sick. I came not to call the righteous, but sinners "(Mk 2:17). Jesus, sent by the Father, where there lives a man to listen, to love. Any man who is waiting or not.
this fills us with great hope. This gives us immense joy. Is it not so? Good Sunday to all.

Don Walter Magni

Referred Pain From Kidney To Shoulder

XXVIII Sunday in Ordinary Time

Jean Michel Folon

Luca 17,11-19: [11]Durante il viaggio verso Gerusalemme, Gesù attraversò la Samaria e la Galilea. [12]Entrando in un villaggio, gli vennero incontro dieci lebbrosi i quali, fermatisi a distanza, [13]alzarono la voce, dicendo: «Gesù maestro, abbi pietà di noi!». [14]Appena li vide, Gesù disse: «Andate a presentarvi ai sacerdoti». E mentre essi andavano, furono sanati. [15]Uno di loro, vedendosi guarito, tornò indietro lodando Dio a gran voce; [16]e si gettò ai piedi di Gesù per ringraziarlo. Era un Samaritano. [17]Ma Gesù osservò: «Non sono were all ten cleansed? And where are the other nine? [18] Was no one found to return and give glory to God except this foreigner? ". And he said [19] 'Get up and go', your faith has saved you. "


Dear friends, dear friends,

next Sunday (XXVIII Ordinary Time, October 14, 2007) the Gospel of Luke (from 17.11 to 19) relates the story of the healing of ten lepers by Jesus who is to tackle the third leg of his ascent to Jerusalem: A journey to Jerusalem, "although a more accurate translation would say:" and took in going to Jerusalem. "

During the journey, according to geography described to by Luke, Jesus goes through the 'before' Samaria, the land of infidelity and adoration of a God that they do not know Samaritans according to Jesus (Jn 4:22), and 'then' the Galilee region where he lived thirty years, much to be called the "Galileo" (Mt 26.69). We are faced with a unique location, being in Jerusalem, Judea and Samaria, in Judea and Galilee. The reason why Jesus went through (before) and Samaria (then) the Galilee "is, therefore, to recognize the primacy given to the announcement of God's mercy, not according to the search for the easiest way, linear but according to the firm intention of Jesus to be led into the complexity of human relationships, "and he said to them: 'Let us go elsewhere into the next towns, that I may preach there also came to this fact'" (Mark 1.38 ).

decided, therefore, to enter "in a village," while "he was met by ten lepers", according to the law, not stop "remote", but is always - always according to the law - outside the village. Even though - according to the Gospel of Luke - another leper had already thrown at his feet, even daring to touch Him (5:13), although the contact with a person suffering from this disease was considered to be dangerously contagious.
the law is, however, broken by the voice of these lepers that they should not be. In fact, they saw Jesus, "raised their voices, saying, 'Jesus, Master, have mercy on us'." If Jesus - because of the name - is "God (s) saved" (Jesus, Jeshoua) - so much so that only the sick and the sinners in Luke dare to call upon him using his name: 18.38 and 23.42 - however he remains a "master", with words of strength and knowledge, ability for this to send them a health - not even a salvation - Your choice: "Have mercy on us."

not meticulous detail and describes a ritual of healing. It 's like if Jesus was much more to heart: "When he saw them, Jesus said to them,' Go and introduce yourself to the priests'." Putting them right in front of the liability which the law prescribes to all those who were cured by this disease (Luke 14:2). Rather, it is interesting to note that in this way, Jesus asks them to precede him on the road that leads to Jerusalem. Precisely where he himself is definitely going.
In this sense, Jesus becomes for them all the authentic interpretation of the law. A re-reading Act at once innovative in terms of exegesis, and at the same time, clear and bright even for the obvious reason of health regained with such immediacy. If, on the one hand, it is precisely these lepers who, in desperation, break the law, to another is Jesus himself who introduces them to this perspective, inviting them to grasp the ultimate truth that their ends to represent him. As if Jesus himself were the New Law, which, by their experience the transition from sickness to health, they opened the way for a deeper salvation. How? Asking each of them, first of all to trust Him and His Word. The secret of love, in fact, is properly entrusting, "Master, we have toiled all night and caught nothing, but, as you say, let down the nets" (Lk 5:5).

trusting him, he healed the lepers should be sent to Jerusalem, while something really starts to happen: "And as they went they were cleansed." E 'therefore obedience to Him that saves them, to the extent that, on His Word, accept to go further and further. And, even if they were healed, it remains for each of them the task of understanding what happened, reaching the mark in its deepest meaning and value. What counts is, first of all recognize our sins, deeply in need of Him and His mercy: "Do not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners "(Mk 2:17).

Take therefore the moment of truth. You could stop by these lepers healed, the mere finding of healing has occurred, or start, in terms of thanks, a report that can really open up the deep sense of faith and singular. But only one will start on this road, "one of them, realizing he was healed, came back." From the look only to their own needs as we are, in fact, all called to accept the gift and the value of a relationship, where love becomes praise and thanksgiving; "Praising God with a loud voice." Has turned into a praise worship: "He threw himself at Jesus' feet to thank him."

Praise God, throwing themselves "at the feet of Jesus, this man is a true devotion to the Eucharist - thank you - God the Evangelist note at this point:" It was a Samaritan. " Because, as Jesus says in the context of the encounter with a Samaritan woman, "now is the time when neither on this mountain nor in Jerusalem will you worship the Father (...). It 'time (...) when the true worshipers will worship the Father in spirit and truth "(Jn 4,21.23). E Gesù si meraviglia dell’incapacità di gratuità che caratterizza gli altri nove: “Non sono stati guariti tutti e dieci? E gli altri nove dove sono? Non si è trovato chi tornasse a render gloria a Dio, all’infuori di questo straniero?”.

Il senso ultimo dell’esistenza non si esaurisce in una trama di leggi da osservare scrupolosamente, ma, a partire da Gesù, nostro Salvatore, sta in una relazione d’amore con Lui. Proprio come Lui, per primo, ci ha insegnato. E proprio questo ancora una volta ci ripete la domenica, al termine della celebrazione eucaristica: “Alzati e va’; la tua fede ti ha salvato!”. Ci si rialza per risorgere con Lui, al fine di really free to go and save the world, while others - the other nine, in fact - still wandering among the temples of our health clinics, in order to obtain, at any cost, a certificate that ensures some kind of healing.

What is a good Sunday for all.