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Tuesday of the week - the time of Lent

Readings: Isaiah 55.10-11 / Ps 33 / Mt from 6.7 to 15

POWER OF WORDS

We have entered the climate of Lent reminds us that "not by bread alone" that man lives, but "by every word that proceeds from the mouth of God" (Mt 4:4). The word that comes from the heart of the Lord is always "living and active" (Heb 4:12), as the prophet Isaiah is able to explain with a picture of rare beauty: "As the rain and the snow come down from heaven, and there return without watering the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word goes forth from my mouth does not return to me empty, but it shall accomplish that for which I sent it "(Is 50.10 to 11). This extraordinary power production comes from the fact that when God speaks there is no gap between what he says and from what he does. His words are fruitful because they contain genuine promises, because they are "facts" in advance. To succeed in this work wonders in those who receive them deemed worthy of trust (cf. 1 Thess 2:13).

Otherwise, we men are able to say and then do, and then to promise not to keep, to seduce without actually liking. So out of our mouths empty words (cf. Mt 12:36), sounds unaccompanied by any force which do not produce anything, even of which we will certainly "be accountable on Judgement Day" (12:36). Using a more biblical language, we could say that there is in us the ability to act as false prophets, making for the world and the other opaque reflection of God, do not filter that allows a glimpse of his face.

Over time Lent of the scriptures advise us to start with, first, to save words by reducing the waste of sounds that often creates confusion in the newspapers and introduces illusions soul. Beginning in our relationship with God, since "your Father knows what you need before you ask him" (6:8), ensures the Master Jesus is worth never forget that the God to whom we turn our groans knows who we are and what we're missing. We ignore it rather than its "will" may become for us here "on earth" (6.10), something that satisfies us deeply, "our daily bread" (6:11). Purifying the prayer from the excesses Minutes is a school of patience and humility. Teaches us to believe that a lot of happiness that we seek, in fact, there is already waiting somewhere. If you perceive its absence is only because our streets are still quite different from those on whom God wants us to walk.

pray to the Father in a few words means learning to stay obediently in front of her will, in the expectation that soon become our own. Confident that our desires are heard not by speaking words, but with strong words of hope. Those simple, sincere, friendly, a child naturally turns to his father. The ones that come with the knowledge that they can never go back "without effect." How does the rain. How does the snow.

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Monday of the week - Time First Sunday of Lent

Readings: Lv 19,1-2.11-18 / Ps 18 / Mt 25:31-46

NATURALLY

the Holiness Code of Leviticus, the Liturgy of the Word offers guests a first reading, immediately raises the shot of our Lenten journey, with an invitation to be desired life in its fullness. "Be holy, for I the Lord your God, am holy" Moses refers to "the whole community of Israel" (Lev. 19:2), after ensuring that listening to the will of God as it may seem an appeal premature and breathtaking, the horizon of holiness is the only one where you can enter the Lenten journey, not impossible unattainable goal to our forces, but as the realization of our humanity according to the desire and the grace of God so of course a challenge demanding, it takes lead in sharing the very life of God, needs to be articulated into milestones, the most concrete and accessible to our will sometimes fragile and indecisive. In ancient times the path to holiness, it was stated in a reasonable number of prohibitions: "Do not ruberete," "Do not swear," "not oppress," "do not despise," "not commit injustice," "coverai not hate in your heart ',' no revenge and cherish no grudge "(19, passim). These prohibitions will then summarize everything in a positive command, "You shall love your neighbor as yourself" (19:18).

Through a parable - the last story in the Gospel of Matthew - the Lord Jesus becomes the goal of holiness in a form of attention to the "smaller" details of reality that are "brothers" (Mt 25:40). The solemn and majestic setting of the parable, where "the Son of Man" appears "in his glory" with "all the angels," her sitting 'on the throne of his glory, "while" all nations "are gathered together" before himself "(25.31 to 32) makes it even more surprising to his message. At the end of time - or at the end of the day - the men - said to Jesus - will be assessed in relation to what will have been able to have compassion towards people less happy and less fortunate who have met him. Only this and nothing else is basis of our sanctification, that is, the ability to enter into the joy of eternal life.

Lent us now look to the bottom rather than top down in the folds of the unassuming newspaper, which are the light of the Gospel, the great desert in which we learn to be disciples. The fact that both the righteous and the wicked will be surprised of being judged on something that does not remember having done, telling us that our compassion must become something very natural and spontaneous to be authentic, an attitude that you do not and should one can not truly being aware of it, a movement that is accomplished without too much thinking, without even having the intention to do something more than just what you are doing.

It's a good challenge for our spiritual, constantly in search of a spiritual mirror in which to scrutinize the improvements occurred. The conversion to the Lord is not an offer of a force that we have not ostentatious or proud, but the return of a love received. Made with natural, effortless.

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- Season of Lent - Year A

Readings: Gen 2.7 to 9, 3.1 to 7 / Ps 50 / Rom 5.12-19 / 4.1 to 11 Mt

TRUST

Lent has begun. Once again the Church is allowed a period of withdrawal, imitating the Lord that after his baptism he spent a time of meditation to decide what kind of Messiah become. In the desert, God made flesh has faced all the temptations that seek to confuse the simplicity in the human heart. Similarly we also, in the days of Lent, we try to get into the depths of our hearts, hungry to see what lives there, to decide what kind of men, women, we want to be disciples.

Doubts

The first reading of Genesis is a tale of rare wisdom and literary beauty. In the original narrative recounts the failure experienced by the man, revealing how evil it is capable of entering into his freedom. Man became "living being" (Gen. 2:7) and placed by God in the enchantment of the garden of life, the snake had addressed a question - the first that the sacred history records - tendentious: "It is true that God has said: "You shall not eat of any tree of the garden?" (Gen 3:1). The trouble with this question is not the activation of critical consciousness about things, the ability to interrogate and question the man you need to enter into a genuine relationship with things and with others. It is rather a perversion of the limit, it suddenly becomes obvious and uncomfortable to the human eye, to circumvent a negative reality as soon as possible. For God did not offer the man a limit as a constraint to live, but useful as a place for man to receive the gift of life, which is structurally based on the report and not on self. The snake raises the suspicion that things are not so, and that the prohibitions contained in God want to limit the educala human life rather than to grow, "will not die! God knows that the day when you eat would open your eyes and you'd be like God, knowing good and evil "(3.4 to 5). And "so everyone has spread death, since all have sinned" (Romans 5:12). Each of us lives on and updates the account of creation, every time he begins to look with suspicion that a limit needs to be accepted and addressed. It jumps the fence, finding himself in his hands the intractable reality of freedom gone wild. That freedom that today we've got a large quantity, but we no longer know how to use, that makes us lose time in fragmented experiences tasteless, which makes us like rivers without a bed, which is continually lost in a thousand useless streams of water.

Consequences

Narrating the experience of Jesus in the desert, the Gospel presents the three fundamental temptations which make up the original one described in Genesis. The first is the tyranny of satisfaction: "If you are the Son of God, 'that these stones become bread" (Matt. 4:4). How often we spend a lot of energy to meet the compensation for which we seem to have an absolute need, bending reality to others and our service. Fortunately, "do not live by bread alone man" (4:4), Jesus says to the devil. We do not live only in satisfaction, there is much else in life: a mission, a word that God has written in the depths of our soul to put into practice. We do not live only for "self" - as Saint Paul says (2 Cor 5:15) - but "by every word that proceeds from the mouth of God" (4.4), ensures the Lord Jesus The second is the temptation to success easy, of rapid growth. The devil offers to the Maestro to become a miraculous Messiah, able to immediately reach the best results. It is the lure of an easy and effective, much in vogue today. It is the way of continuous feedback, the immediate responses of the live television film, devoid of basic human experiences: the expectation, failure, illness and death. It is true that we should have results right away, God should not be put "on trial" (4:7), Jesus says life is built slowly, with the same patience that God has and gives. The last temptation is the most devious and dangerous possession as an antidote to the precariousness of life. But something must have sold his soul, bend your knees. The devil says to Jesus: "All these things will I give thee if, falling at my feet and worship me" (4.9). Possession is a illusory happiness, because it expropriated from ourselves and then introduces us anxiety. It is only an illusion of well-being, which builds on our radical poverty, which, however, can become the place to experience a serene dependence on God and brothers.

Solution

"Go away, Satan!" He says dryly Lord Jesus to the last temptation, quoting Scripture: "The Lord your God in worship: worship Him alone "(4:10). There are some questions that ultimately can not be solved except by the strength of a dry imperative. Not that full of arrogance that usually reserved for others - to tell him what to do - but one full of humility and meekness that talking to ourselves - to tell us what we should not do. The challenge of Lent calls to awaken in us the desire to face life as a fight to stay in. "joyful and exciting adventure of a disciple" (Benedict XVI, Message for Lent 2011 ). The forty days of Lent is an opportunity to work on ourselves with a little 'more lucid than usual. Or rather, to allow the grace of God to mold us better. Our share of responsibility is small and precise: to provide more space for prayer, want to return to the things that are worth crying for our sins, the evil in the world do not meet the usual appetites, until you discover to be inhabited by a hunger for deeper, desire to do good, to build the kingdom of God, reach out and use a bit of generosity 'of our time and our property because someone is a little' less poor and to feel less alone. Above all, seriously try to heal the virus of suspicion, nourished by the word of God, which gives us confidence in the Father, full of mercy and tenderness. If we do so, while we change ourselves, God will also give a hand to change the world, uniting to "work right" (Rom 5:18) of His Son, the "gift of grace" poured "in abundance on all" (5:15), "who gives life" (5:18) to those who seek and those who he lost.

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Friday after Ash Wednesday - Lent Time

Readings: Is 58.1-9 / Ps 50 / Mt from 9.14 to 15

FAST

Today we take a little 'food from our tables. We are invited to fasting to convert our hearts to God does so voluntarily and peacefully, so that within us we recover another hunger to do good. The Readings the liturgy offers us want to ensure that this act of penance in the right direction.

"Not as fast as you do today," cries out loud at the prophet (Isaiah 58.4). We have not yet begun to mortify, and we have already achieved by a correct reading, which wants to avoid believing in relationship with God, without actually be. There is no way of doing penance in his eyes is just a 'noise' (58.4), useless and annoying. The stinging words of the prophet refers to that superficial gestures of living men, without any harmony with the daily life, who may still be far from justice, truth and mercy. There 'are mortifying "(58.5), but remains in the" crimes "and" sins "(58.1). He lives a foolish and vain worship, which puts us in an ambiguous way, where before you even think that is basically useless mortification, if he does not change our lives, "Why fast if you do not see it, mortified, if you do not know? "(58.3).

would be fair to recognize that many of the things we do - not just fast - just look like a useless sacrifice. Not because lack of generosity, but because they stem from an emptiness and sadness that fills it. They become so bright that the words in the gospel of the Lord Jesus says: "Can the wedding guests mourn while the bridegroom is with them?" (Mt 9:15). In Lent we are invited to make a bold insight on the way in which "the Spouse" is with us and we with him, in other words to ask if we are learning to live with his love, or if we're still trying to earn it. The evangelical freedom does not exempt us from taking the outward forms useful for interior conversion. Only gives us the serenity of her ever becoming the end of our spiritual journey, but a useful way. In fact, the Master adds: "The days will come when the bridegroom is taken away from them, and then they will fast" (9:15).

There are unmistakable signs that show whether our fasting is an act of the Gospel or not. Is the attention and care towards his brothers, "loose the bonds of wickedness, to undo the thongs of the yoke, to free the oppressed and to break every yoke" (Isaiah 58:6). The mortification of the appetites, which is now free to do, wants to be the most important sign of the subtraction of weight from his shoulders and injustices of our brothers, that we undertake to carry through greater attention to them. Today we have less than our hunger for better provide for that of others.

Although the form of deprivation, fasting is for life. It is a take away to add a divide to multiply. Through this act of penance we want to free the power of love within us all too often guilty slumbers. God has placed us in an immense light of us, waiting only to rise, as does "the dawn" (58.8) arises when end of the night, announcing that the time of darkness is over. There is a "wound" that bleeds in our hearts, but "will heal soon" (58.8), if we listen to the desire to love, give and serve. That dream that God has written into us, as fate and as a responsibility.

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Thursday after Ash Wednesday - Lent Time

Readings: Dt 30.15-20 / Ps 1 / Lk 9.22 to 25

CHOOSE

It is possible to misinterpret the sign of the ash that started the season of Lent. Rather than exhort us to a more authentic life, we may have crept into a resigned lethargy, we are all poor and dust you shall return, a unique and inescapable fate awaits us! The Sacred Scriptures, sorted by date, prevent us from dwelling on such thoughts, reminding us how important and influential our freedom of choice. For a people who, released from slavery, is before the gift of the land Moses makes an accurate warning: "See, I have set before you life and good, death and evil" (Deuteronomy 30:15). As God can and should lead to his gifts, can not and does not want to force us to passively accept them. At one point, let our freedom is fully revealed. Of course, the Creator God has very clear ideas about what life and death, why did not hesitate to give us 'command', 'laws' and 'standards', useful guide to "because you live and multiply" (30.16 ). But he knows how easily our "heart" knows to turn "back," deceived and seduced by "other gods" (30.17) that lead us to death.

This same voice accompanies the start of our Lenten journey, which wanted to be a conversion to God makes us ideally even before the land of life and liberty, where the Lord died and rose again attracts the new creation. And - maybe it will be trivial - the first effect of this item is reviving the memory of the right and responsibility of having to choose which direction to move the steps. Lent can not begin unless we find the consciousness of being really the architects of our destiny. God takes "to witness" even "heaven and earth" to make sure that things are just so "before" we are "life and death, blessing and curse" (30:19). For this reason - just for this - the Lord is allowed to issue a command: "Therefore choose life, that thou and thy seed" (30:19). For two reasons it is used to the imperative: When you want to cancel the freedom of - and does not seem to be the case of God - when we want to indicate something terribly important, that the other could not take risk.

We all think we know where it is life and we are confident enough to walk every day in the right direction. Yet our presumption will extinguish before the Master's words: "Who wants to save his life will lose it, but whoever loses his life for my sake will save it "(Lk 9:24). We have learned, over the years and centuries, to produce a lot of idols with which we try to save the skin disease, by the blows of life, from the trauma of the heart, the wounds of the soul, the other, an alien . But nothing and nobody can make to our lives a full and true salvation. We try to "gain the whole world" (9.25), without finding a real reason to live and die, forgetting that we are ashes and that the only thing that will bring out of this world are acts of love that we have been able to do . Nothing more.

Maybe they are not so absurd and paradoxical words with which the gospel requires us to choose, without being "on the board of evil" (Responsorial Psalm): "If anyone would come after me deny himself and take up his cross daily and follow me "(9:23). Perhaps the words are truer to take that path that leads to Easter.

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Ash Wednesday -

Reading: 2.12 to 18 Gl / Ps 50 / 2 Cor 5.20 to 6.2 / Mt 6,1-6.16-18

right foot

Today we Christians begin Lent. We introduce a special time, to allow the Holy Spirit received in baptism the steps to convert to the gospel of our lives. Ash Wednesday marks the beginning of forty days, a 'right time' (2 Cor 6:2) to return to God and then ourselves. The Scriptures, wisely chosen to start this important time, help us to start off right, so that the commitment of Lent can be a real 'battle against the spirit of evil "and a" real conversion "(cf. Collect) of our hearts to compassion" (Joel 2:18) that the "Father" (Mt 6.1) has for every man.

The movement of our conversion is difficult, first, something that God wants and intends to live there. The voice of Joel, the prophet of the post-exile, reminds us once: "Thus says the Lord: 'Return to me with all your heart'" (Joel 2:12). At the beginning of Lent is not our initiative, but the indestructible God wants to meet again. The conversion, according to the Gospel, there is an intense effort that we are called to do to remove the bad from our lives. Indeed, many refinements of our humanity are even counterproductive, when we make them to be "praised" (Mt 6:2) and 'seen' (6.5) from the others in a better light. This is a bad habit that the Master Jesus in the gospel openly regrets: "Be careful not to practice your righteousness before men to be admired by them, otherwise there is no reward for you with our Father in heaven" ( 6.1). The conversion is developed instead from one of our willingness to be "reconciled to God" (2 Corinthians 5:20), and then start to weave the thread of our precious humanity in his company.

However, our hearts are crooked and malicious needs to make gestures to truly open up to the light of God, and thus "not to neglect" (6.1) the transforming power of his goodness. This is why the scriptures remind us that during Lent we need to do something, we need to pray "and weeping and mourning" (Joel 2:12) and use the weapons through the centuries have taught the soul many disciples: almsgiving, prayer and fasting. Just in doing these simple gestures, our hearts can rediscover the joy of giving to others, the absolute importance of listening to the word of God and the urgency to move on a bit 'by their appetites to fly higher.

Lent begins the extent that we are willing to recognize our sins, if we allow an arrow with sincerity that we are not going to sign, a heart that is half empty, a mysterious chaos which sometimes goes wrong. Otherwise no effect echo the words of "who did not know sin, God made him sin for our sake, for in him we might become the righteousness of God "(2 Corinthians 5:21). We sin, it is true. But God became sin for us right back, capable of life. We dust, it is true. But dust settled from that patient of God, the holy place where he lives his unconditional forgiveness. Lent is a favorable time if we allow this God's will to achieve our weakness, that is, if we allow ourselves to love, building the path of reconciliation with ourselves and with others.

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ninth season of Lent Sunday in Ordinary Time

Readings: Dt 11,18.26-28.32 / Ps 30 / Rom 3.21-25a .28 / 7.21 to 27 Mt

ROCKY

The liturgy of this Sunday - that pauses ordinary time for giving space to that of Lent - sounds like a complaint of inconsistency, hateful distance between saying and doing, so easy to see in others, though difficult to recognize in ourselves. The world is thus divided into two parts: one part of the talkers who do not achieve anything with their stable (non) action, and the other ones instead maybe talk a little, but realize solid facts, which remain long. If so, we would already have a good reminder for our lives, scattered in so many things so easily ambiguous. But, on closer listening, liturgy goes further, offering us a shout much richer and deeper than a reasonable call to be authentic.

Dissociation

is true, there is a folly - very difficult to recognize and admit - that consists in the ability to tolerate a certain amount of schizophrenia in our freedom . We claim to be things that will not do, and we practice things that have nothing to do with what, deep down, want to be. And we go on like this, weeks, months, years, apportion blame and responsibility outside, away from ourselves, but do not admit that we are deviating from (our) truth. The Master Jesus warns us: "Not everyone who says to me, 'Lord, Lord' will enter the kingdom of heaven, but he who does the will of my Father in heaven" (Mt 7:21). This is not a threat but a call. The situation is very clear in the eyes of the Lord: "Whoever hears these words of mine and puts them into practice is like a man wise, who built his house upon the rock "(7:24), while" everyone who hears these words of mine and puts them into practice is like a foolish man who built his house upon the sand (7.26 ). Every day our freedom and set in motion is caused by many things: people, events, meetings and unexpected. Fear and selfishness make us lay bricks on the sand, so the illusion that we can quickly provide a hedge against the storms of life. But the voice of God calls us to dig and build upon a solid foundation if we want to guarantee a long life and stable. Yeah, but who stand it? Who is capable of realizing that many many pieces of our lives are nothing more than bricks placed in the sand?

None

Paul cut short and exclaimed: "There is no difference, because all have sinned and fall short the glory of God "(Romans 3:23). The look of love fiery apostle of Christ can not fall in the risk of reducing the gospel to a simple moral discourse. Humanity - the apostle seems to say - is not divided into two categories, but united by a single need, to find a basis of salvation, on which to build a future of hope. While in reality there are many distinctions - not least among those who manage to be more consistent and who is not - it is also true that, from God's point of view, any distinction tends to disappear. God looks upon His creatures' apart from works "(3:28) who know how to do, seeing them and judging them all the same: children deprived of eternal life, continually exposed to failure, evil, sin. Paul is not afraid to show this scenario, since in her heart beats an incredible hope: "God has established (Jesus Christ) forward as an expiation, through faith in his blood "(3.25), and therefore knows that all men are" justified freely by his grace "(3.24).

End of speech

At this point can best be understood in the parable with which Jesus concludes the Sermon on the Mount, and figure out who is "wise (7:24) and who is "the fool" (7:26) in his eyes. "My words which Jesus asks to put" it "(7,24.26) are not in fact new rules to be observed, in addition to those old. They are rather a new kind of relationship to be accepted - with God, with ourselves, with others - from which you can rebuild in a new way of things forever. These words, in fact, beginning with the unforgettable anaphora of the Beatitudes (cf. 5:1-12) by which the Lord Jesus has revealed to us how and what to see when he looks to our humanity: a land called to become a place happiness. The Beatitudes' are a challenge whereby you can believe that there is nothing else that would make you happy if what you are and what life we \u200b\u200bcan be "(Brother MichaleDavide). Putting into practice the words that the Lord has directed the mountains of Galilee - the wonderful perspective echoed in the Gospels of Sundays past - is to try to tackle every situation with surprising gentleness, with filial heart. Means to accept with serenity of being robbed by 'rain', 'rivers' and 'twenty' (7.25), and doggedly seek to enter into a rocky friendship with Christ, learning from his eyes to look at our lives and our history with the mercy that is (go to) live. Of course then when you are and you feel loved, we love more and more and better and better. Naturally. To become "perfect in self-giving.

Happy are we if we put "heart and soul" (Deuteronomy 11:18) These words of freedom. If we "care" (11,32) of legarcele 'hand as a sign "and to keep them" as a pendant from your eyes "(11:18). Anywhere, without fear, without arrogance. To put bricks "on rock" (Mt 7:25) of God's faithfulness to be, to make you happy.

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Short study

After my declaration of love to mark the bitten apple, referred to in the previous post, I would like to enlighten all those who do not know iPad, have never been in an Apple Store to try and above all do not know the many uses of this object present in the world in about 15 million copies.
I love this video and maybe make someone smile nell'esasperazione some of his scenes, but watch it!

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New iPad



E 'arrived. By now Apple
are addicted. For six years I own an iPod, from 2:30 to 2 and an iPod touch a Mac, the Apple IIC was my first computer about 25 years ago.
Never take the first version a new product (my iPod and iPod touch are second generation). Here is the second version dell'iPad (which I thought came out in April).

Thinner. Lighter. Faster.
So reads the advertisement on the site .



Carina also the magnetic cover!



For those who have time (it lasts an hour and 11 minutes), the full video of the presentation took place March 2: Steve Jobs presents!

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Friday - Seventh Week of Ordinary Time

Readings: Sir 6.5-17 / Ps 118 / Mk 10:1-12

GOOD RELATIONS

Today the Scriptures play in stereo and a hymn to the wise "good relations" (Sir 6:5). The wonderful plot of Jesus' discourse on friendship well Sirach and the Lord Jesus on marriage are a perfect 'Manual of Love', which reminds us how necessary it is to accept the dimension of affect as both gift and a task.

The first news that is disturbing to some naive way of thinking and spread the love is becoming increasingly clear reflection of Sirach. The wise learn to manage the need for relationships - that dwells heavily on the hearts of each - with caution: "If you want a friend, try it now and do not trust him" (6.7). The reasons, come to think, are quite obvious and the list could also extend beyond the imagination of Sirach: "There is in fact who is a friend when it suits them, but can not resist the day of your misfortune. There is also the friend who changes into an enemy and find your arguments to your shame "(6.8 to 9). The permanent validity of these recommendations was established and is confirmed experience that each couple venturing into the fragile and vital sphere of human affections. Yet, as is well known and reasonable, the principle of gradual slow to take root in the attitudes with which we manage our relationships. By extreme, we too easily throw in relationships with impulsiveness, immature, and then taste the bitterness of disappointment, when we are forced to recognize that, in fact, we did not find any "treasure" (6:14), but only 'opportunity cost of a business.

The need to test the quality of relationships of love is so indisputable as to want to have a good man and a woman. Yesterday as today shows people living in the heart of this experience, the doubt whether it is really possible to continue to the end, or if at some point is not logical, at least "permissible for a man to divorce his wife" (Mk 10 2). The Lord Jesus look at the problem from a privileged point of view, "the beginning of creation" (10.6), and tracks down the only dream of God, "and the two shall become one flesh" (10.8). If love requires prudence in its initial stage, after which it can not be achieved through the imprudence of a whole blood donation, irrevocable. And this, if it were a dream challenging, can not really be the only dream that conforms to our hearts, even when it is paralyzed in its "hardness" (10.5). What love is that which, after the necessary inquiries, request and continues to have a "price" (Sir 6:15)?

the course is cost, call for prudence and madness, gradually and finality. Choose to live them, however, does not seem that much optional. Since a 'friend', a love "is true medicine that gives life" (6:16), "there is no measure for its value" (6:15).

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Thursday - Seventh Week of Ordinary Time

Readings: Sir 5.1-10 / Ps 1 / 9.41 to 50 Mc

CUTS

The warning not to be too exclusive, preventing the development of well spread elsewhere, now becomes a call to double-check the quality of our lives and of our actions. Rather than worry about what others may (eventually) do in the name of the Lord, we are called to consider what we ourselves may (tragically) make their own in his name.

Already the start of the gospel reminds us that being Christian is a very serious thing, that belong to the Father through the bond with her son. Jesus tells his disciples: "If anyone gives you a glass of water in my name because you belong to Christ, verily I say unto you, will not lose his reward" (Mark 9.41). The disciple must be sure to really show the name given in baptism, rather than considering whether others are trying to act in reference to this name. It is painful (for us) and outrageous (for others) carry names that did not truly represent the relationships that we are living, assuming leadership roles without taking full responsibility. The Lord Jesus said that at this point it is worth to be totally honest and willing to do anything not to remain in the darkness of a deep ambiguity: "If your hand causes you to sin, cut ... and if your foot causes you to sin, cut it ... and if your eye causes you to sin, cut it ... "(9,43.45.47).

That is, in fact, every day character of our life "becomes tasteless" (9.50) through quell'indolenza refers to "every day" (Sir 5:8) the time of conversion to the Lord and allows the hands, feet and eyes to persevere sad in the "passions of the heart" (5.2). But the root of the problem lies not in the passions which, if well oriented, give 'taste' (Mark 9.50) daily living, self-sufficiency in openly denounced as early as the ancient wisdom: "Do not trust in your riches and say: 'Just to myself' "(Sir 5:1). In the bottom of every sin that degrades our humanity, and all judgments, that hurts another human being, there a delirium of power difficult to recognize and confess, that is to say to heart: "Who will submit myself to what I did?" (5.2).

the Lord, while 'patient' (5.4), of "great compassion" (5.6) and more inclined to "forgive" (5.5), prevents us from 'add sin to sin "(5.5). We announced today that if our lives are lacking in truth and taste, only "with fire" (Mk 9.49) can be re-salted. Why wait for a similar "day of evil" (Sir 5:10)?

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Wednesday - Seventh Week of Ordinary Time

Readings: Sir 4.12-22 / Ps 118 / Mk 9.38 to 40

GROUNDS

The disciple can sometimes seem to see obstacles in the reality that surrounds him: the situations or events that His eyes did not make the duty to "cult to God "(Sir 4:15), nor can give you the" glory "(4:14) they deserve. Not infrequently this negative assessment takes your body and voice in the group you belong to, and is presented to the Lord with great pride: "Master, we saw someone casting out demons in your name and wanted to stop him, why not follow us" (Mk 9.38). But the shape of the words with which John turns to Jesus betrays a certain ambiguity. If on the one hand, it seems obvious concern that the name of the Lord is not manipulated or, worse still, dishonored, the other is equally clear that the reason for the conviction that there is an advantage and a recognition of the "we " that we do belong.

In this trap we often fall disciples. Thinking of protecting the image of God we resented the fact that many good things do not follow the trail of our footsteps. And there angry to see that others elsewhere can do - maybe better - what we can not yet done, or - at heart - we are afraid to address. Thus we turn to the Lord only apparent imperatives that resonate within us already like looking for a confirmation that we feel we have not. The wise would say that we are fighting a "wrong track" (Sir 4:22). Rather peremptory is in fact the replica of Jesus to the bloated joke the disciple John: "Do not hinder them, for there is no one who does a miracle in my name and now can speak evil of me: Who is not against us is for us "(Mark 9.39 to 40).

This view on the reality that the Lord Jesus is able to get into evidence a very different spirit, not at all bothered to count the following his or to have control over everything and everyone. The Lord "loves life" (Sir 4:13) and "loves those who love it" (4:15) and knows that "he who possesses it will inherit the glory wherever he goes "(4:14) will be blessed. This good spirit, deeply tolerant and inclusive, is called by Scripture "wisdom" (4:13). The disciple can never be assumed to possess or be able to have. Must remember to look for "good morning" (4:13), with humble and patient loyalty. And do not forget that wisdom "will lead to the first winding streets, the scruterà carefully incuterà the awe and fear, torment him with her discipline until they can trust him" (4:18-19). Then - only after - "I cheer (4:20), and his heart will be" filled with joy "(4:13), gaiety of those who have learned to look good even - especially - outside the horizon of self and of what (I think) knows (the king). Those living in the heart of bringing a "great peace" (Ps. 118, 165).

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Feast of the Chair of St. Peter

Reading: 1 Peter 5.1 to 4 / Ps 22 / Mt 16.13-19

SCHOOL OF HOPE

Over forty years ago, in a historical moment when Western culture was trying to break free from the powers that be felt in a freely competitive, Paul VI was the courage to express in words the meaning of the feast of the Chair of St. Peter: "It's up to us, believing, hoping and loving, make up, according to our art, continually blind man light, the bread man hungry, angry man of peace, support the sick man, comfort the suffering man, the man desperate hope, the child the joy of goodness, the young energy of the asset. If there is a crisis in the world today, it is the hope, that ignorance of the purpose for which it is worthwhile to employ the enormous wealth of resources, of which modern civilization has enriched, but also heavy, human life. We are the guides. We are the ones that have the purpose of science. We must be masters of Hope "(Homily at the Mass, February 22, 1968). These words offer us a unique perspective from which to view today's liturgical feast, which invites each Christian community to recognize in the Rome office and the benchmark security for its faith in the Gospel.

The power received by the Apostle Peter, who first recognized in Jesus of Nazareth "the Christ, the Son of the living God" (Mt 16:16), does not translate into authority it seeks to regulate human freedom, but in a service aimed at preserving the freedom of God who, through the "sufferings of Christ, want to make all of humanity 'share in the glory to come" (1 Peter 5:1). No escape from memory the fact that the "rock" (Mt 16:18) in which solid and secure, "Simon son of Jonah" (16:17) has received the promise of the "keys of the kingdom of heaven" (16, 19) is a place where "no meat or blood "(16:17) giving the right to be and to stay. Peter himself had to make a painful process of stripping in front of the mercy of Christ to be able to return, to become a true model "of the flock" (1 Peter 5:3) able to "strengthen the brethren (cf. Lk 22:32) in the hope of the Gospel.

Enchanting can be the memory of the monument to the Chair of which lies in the apse of the Basilica of St. Peter by Bernini realized in the form of a great bronze throne upon which stands out the window into alabaster depicting the dove of the Spirit. In this image are condensed all the way today's evangelical liturgical celebration. The disciples of Christ throughout the world are pleased to have the bishop of Rome a visible point of reference for their faith and a sign of unity with each House who confesses faith in the gospel. But while they do not forget that "there is no reason was given for one that had to be communicated to all" (Leo the Great), that such authority is not so much the management of a privilege, as the case of a mercy. That mercy which Peter, the first among the apostles, had the grace to experience through the action of the Spirit. What prevents even the "powers of hell ' (Mt 16:18) to shake the chair of Peter is the faithfulness of God which flows from the paschal mystery, and that enables every Christian to interpret his life as a generous service to be implemented "not under compulsion but willingly, as God wills "(1 Peter 5:2), and to place themselves in front of others" not as masters "(5.3), but as collaborators with joy (cf. 2 Cor 1.24), teachers of hope.

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Monday - Seventh Week of Ordinary Time VII

Readings: Sir 1, -10 / Ps 92 / Mk 9.14 to 29

ONLY PRAYER

The episode of the young 'epileptic' reveals dramatic and unexpected depth of our faith relationship with the Lord. It shows us what is the evil that keeps our hearts segregated from "childhood" (Mk 9:21), what constitutes our "unbelief" (9:24) and how not - after all - do not know what will become possible when you are immersed in prayer, "(9:29) and love of the Father.

unclean spirit that upsets the lives of young is defined by his father "dumb" (9:17). This description reveals the widespread underestimation of the evil that inhabits every "unbelieving generation" (9:19). Often we think that the basic problem of life can be identified with a certain inability to speak, to be fully known and happily accepted. Jesus, however, completes the picture by defining the spirit of "dumb and deaf" (9.25). It is not an addition of little importance, but a real focus of evil profound deafness that prevents radical that listening to the fundamental questions that life poses to all: "The sand of the sea, the drops of rain and days of time those who can count? The height the sky, the expanse of the earth and the depths of those who can explore? "(Si 1.2 to 3). Often the silence that lives in us and around us - that is also expressed in the attitude about the trivial and superficial - is not simply the result of a desolate little habit of listening, which is the vital breath to our hearts.

anguished movements which the young person is forced vividly express man's situation without the wisdom that God does not look a thing to be grasped, but " has seen and he measured, he poured out upon all his works, every mortal has generously given, has bestowed on those who love him "(1:9-10). The young man is dragged hither and thither, and life drooling from the mouth, grinds his teeth instead of praise and becomes hard and dry, harmony and movement. We are ahead of the man who is far from the only "source" of life: the "word of God in heaven", which allows you to walk in the "ways" of the "eternal commandments" (1.5). This evil is common to all "generation", the relationship between father and son, the transmission of life and his wisdom. But this is also the fundamental problem force that authenticates the confrontation with God and free the power of prayer: "I believe, help my unbelief" (Mk 9:24). There are tensions, shadows and anxieties in our everyday life that can not be removed "if not by prayer" (9:29). Just listening to the Father's love and discover that we can not 'died' nothing that really matters, because our poor reality is constantly upheld by the patience of God is the only way life will again become a 'acceptable equation. Not because it all adds up, but because "everything is possible for those who believe" (9:23). Also persist, with humble joy. Pending that the day will pop up again.

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Sunday in Ordinary Time - Year A

Readings: Lv 19,1-2.17-18 / Ps 102 / 1 Cor 3.16-23 / Mt from 5.38 to 48

PERFECT

Perfect?! Yes, last Sunday we had already realized that the Lord was aiming high, but on Sunday his own words take on a tangent, making excessive and almost utopian. Created for happiness, to be called and light taste, able to get to the bottom of things because - after all - free: so far - perhaps, in some way - we had arrived. But to accept the invitation of the gospel of the final day just seems crazy: "You, therefore, be perfect as your heavenly Father is perfect" (Mt 5:48).

Proportions

to help his disciples to understand the radical proposal of the Gospel, the Master calls the Torah of Moses, in which it is written: 'Eye for an eye and a tooth for a tooth "(5.38). It is the so-called law of retaliation (from Lat. Thallium / talis , 'something like entity'), which set a limit to the thirst for revenge, the right of recourse of those who have received an insult. There seem to be a starting point and common ground too remote for us, raddled barbarians of the third millennium, that we need new scripts and new instructions to build solidarity and fair civilization. In fact, specifying a size proportionate to the offense, the rule of God established a boundary for the reaction that always follows a sustained abuse. So the Lord began to educate humanity towards its destiny of universal brotherhood, teaching enjoy it, not to exceed the thirst for justice. Already this sacrosanct principle of human society is a good reminder for our contemporary world, where the appropriateness of actions (and reactions) can deal only with the principle of selfishness raised to the level of freedom. How many reactions are enormous indeed capable of giving every day, when we drink coffee in the morning until the evening we lie down in bed tired! How many times have our hearts are too warm or too remains insensitive to the amazing diversity of the other. How many times 'Sbrocchi' (slang Roman, nda), doing stupid things and evil, perhaps taking it with those who has nothing to do with our empty and our loneliness. How many times - often without realizing it - we put the burden of sin on the shoulders of others, because we have not understood yet that groped to oppose "the wicked" (13.39) is useless. Indeed.

Imitation

this bad habit, which leads to angry, a thousand times a day and implode in endless frustrations, is a point on which the Lord Jesus allows some advice: "if one slaps you on the right cheek, you turn to him the other also, and those who want to take you to court and take your tunic, let him have your cloak "(13.39 to 40). Going beyond the natural embarrassment that we feel just in listening to these guidelines - let alone practice them - we can reveal a surprising wisdom. In fact, when we respond to evil with evil, anger with aggression, we are allowing others to decide the direction of our lives. We are no longer independent, but camouflage, that is imitative. Our freedom is replaced, or at least fully conditioned by the freedom of those who decided to put a spoke in the wheels. Even St. Francis, doing enormous experience of brotherhood, had noticed this mechanism. He wrote to his brothers, "the servant of God must regret anything except sin. And in whatever way a person sinned, and because of this sin, the servant of God, no longer guided by charity, nor take trouble and anger builds up itself as a treasure that offense. The servant of God that is angry or is disturbed by nothing, really nothing of our own lives. And he is blessed because, render to Caesar what is Caesar's and unto God what is God's, is not nothing for himself "(Warning XII, FF 160). We find an echo of the same thought in the book of Leviticus, which says: "coverai not hate in your heart against your brother, accuses openly your neighbor, so you do not upload a sin for him "(Lev 19:27). The Lord does not want us stoically unperturbed in the midst of shock and beatings, but free also in difficulties. Our life begins or when it returns to be extraordinary (re) start thinking of it as unique, original and not photocopies of the fading life of another, always too injured or affected, instead of our bravest performers mature freedom.

disproportions

Until we become responsible for our acts and actors, fleeing from the tyranny the maze of feelings and rationality exasperated, can play only impossible radical perspective that the Lord Jesus did not hesitate to proclaim to all: "Love your enemies and pray for those who persecute you ... In fact, if you love those who love you, what reward have you? "(13,44.46). It is true: If we do not become extraordinary, "perfect" (5:48) and "holy" (Lev. 19:2) who are living there? Sao Paulo - turning to a young and immature Christian community - launched a heartfelt appeal: "Know ye not that ye are the temple of God and the Spirit of God dwelleth in you?" (1 Cor 3:16). The reason that the basis of our correspondence to the radical the gospel can not be born from the experience of feeling loved fiercely and tenderly by a God who is there to guard it jealously, as St. Paul writes: "You are Christ and Christ is God" (3:23). Our life is a call to exit continuously from pens of half-measures simply because he belongs to God, who seems to have no doubts about our potential, "Be holy, for I the Lord your God, am holy" (Lev 19 , 2). Although the path towards perfection, that is to brotherly love, I know many stages and needs a lot of season to mature, there is only an adverb that can take us all the way: for free. Verification of unconditional love you have only the face of obstacles, in the midst of persecution and the enemies. They return to teach the words of Saint Francis of Assisi: "Our friends are those who unjustly inflict hardships and distresses us, ignominy and insult, pain and suffering, martyrdom and death, and we must love them as much, because of what they we deal, we have eternal life "(XXII RnB 0.3-4, FF 56).

Perhaps it is worth - in the coming days - check in the light of the gospel, the register of our friends and our presumed enemies. Then, perhaps, stop repeat that the circumstances are not favorable (and if ever?). And start - yes, again - to live peacefully and responsibilities, the task of loving. No reservations. To make "extraordinary" (Mt 5.47) our (and others) passing through this world.