Monday, February 14, 2011

Amish Attire For Sale

Thursday of the Seventh Week of Ordinary Time


The cry of Jesus on the cross, " I thirst" (Jn 19, 28),
that expresses the depth of human longing for God,
penetrated Mother Teresa's soul and found fertile ground in his heart.
quench your thirst for love and for souls to Jesus in union with Mary, Mother of Jesus,
had become the sole purpose of existence di Madre Teresa,
e la forza interiore che le faceva superare sé stessa
e "andare di fretta" da una parte all'altra del mondo
al fine di adoperarsi per la salvezza e la santificazione dei più poveri tra i poveri

Giovanni Paolo II, Omelia per la beatificazione di Madre Teresa di Calcutta , Domenica 19 ottobre 2003


Dal Vangelo di Gesù Cristo secondo Marco 9,41-50.

anyone gives you a glass of water in my name because you belong to Christ, verily I say to you that will not lose his reward. Whoever causes one of these little ones who believe it is better for him that will put a millstone around his neck and cast into the sea. If your hand causes you to sin, cut it off: it is better for thee to enter life maimed, than with two hands to go into hell, into unquenchable fire. . If your foot causes you to sin, cut it off: it is better for you to enter life lame than with two feet to be cast into hell. . If your eye causes you to sin, pluck it out: it is better for thee to enter into the kingdom of God with one eye than to be thrown two eyes in hell, where their worm does not die and the fire is not extinguished. Because everyone will be salted with fire. Good thing the salt, but if the salt has become tasteless, with what the salerete? Have salt in yourselves and be at peace with each other. "


COMMENT

Jesus is the way to Jerusalem, your destiny. And in the background are distinguished traits of the Cross, drawn from the very first words of Jesus glass of water to the thirsty disciples. The thirst of those who belong to Christ, the Christ's thirst crucified. This is accomplished with the Lord's passion and the cross shines with all its splendor. "In Jesus, thirst and the desire to share his gifts, the Holy Spirit" (Ignace de la Potterie, The mystery of the heart pierced , Bologna, 1988, page 38). Jesus' thirst is a desire for love, salvation for every man. She had understood all the way Mother Teresa of Calcutta. "The cry of Jesus on the cross," I thirst "(Jn 19, 28), which expresses the depth of God's desire for man, penetrated Mother Teresa's soul and found fertile ground in its heart. quench your thirst for love and for souls to Jesus in union with Mary, Mother of Jesus, had become the sole purpose of existence of Mother Teresa, and inner strength that made her more than herself and "go fast" from across the world to work for the salvation and sanctification of the poorest of the poor "(Pope John Paul II, Homily for the beatification of Mother Teresa of Calcutta , Sunday, October 19, 2003).

The desire of a saint thus coincides with the desire of the Lord. Desiderio to love. The thirst of Jesus on the cross as well Sicar, where he beggar at the Samaritan woman, idolatrous image of humanity. His thirst in the hot sun of midday light in the Women's thirst of water welling up to eternal life. The thirst of Jesus turning the thirst for life. The desire of Jesus triggers the desire for Him in humans. His thirst raises what a contemporary philosopher, Rene Girard, called the ' imitation of Jesus, the imitation of his desire .

René Girard, one of the great Christian thinkers of our time, connecting beautifully Christianity and Anthropology, shows that the most basic human truths are contained in the Gospels. For Girard, the man's situation, which appears in different forms in every culture, is based on desire. It begins by noting che "quando Gesù dice " Imitatemi ", egli non intende certo suggerire che noi dovremmo imitare le sue maniere , il suo aspetto.... Ciò che egli vuole che noi imitiamo è qualcosa di più accessibile a noi, qualcosa di cui egli parla ampiamente: il suo desiderio . Tuttavia il paradosso del desiderio di Gesù è che esso non è il suo desiderio.... si tratta invece di un desiderio in se stesso imitativo o mimetico . Gesù imita il Dio invisibile che egli chiama Padre" (René Girard, La vittima e la folla , Treviso, 1988, Pagg. 43-44). Attraverso Gesù, i discepoli sono condotti a desiderare ciò che God desires. The disciples, as in a "cascade" thrown in the course of history, imitate Jesus, "his imitation of the Father ... The waterfall of desires imitative or mimetic contrasts sharply with a passion for the absolute uniqueness and autonomy of ' individual that characterizes our modern age ... All of the current gurus advise us to "make ourselves" to be "what we want: the only way to achieve greatness, so we are assured, is to reject any influence, and let go at any time to any desire takes hold of us "(Ibid . P.. 44).

News of the Gospel dazzling. Jesus knows the heart of man. Knows what dwells in His disciples. All today's passage is addressed to His own intimate. Jesus speaks to each of us, we who are of Christ, redeemed, purchased at a price of your life. We were indeed washed, sanctified, justified in the name of the Lord Jesus Christ and the Spirit of our God (cf. 1 Cor. 6:11). The words seal today what Jesus said in the previous steps. Words for His saints, called according to His purpose. "Those that he always knew he also predestined to be the image of his Son, that he might be the firstborn among many brethren who he predestined he also called, those he called he also justified, those he justified he also glorified "(Rom. 8, 29-30). The words of a first-born for his brothers. called to bring the brothers' image.

The picture of today's Gospel is therefore the total identification, imitation according to Girard, the disciples and their Master. And 'the decisive factor of the warnings of Jesus Those who do not know Jesus has the right to meet his brethren. Reiterates The whole ecclesiology of Vatican II. This is just a glass of water given to the disciples in the Name of Christ, because they are of Christ, not to lose the reward. Heaven, Jesus himself becomes reward, right through the thirst of the disciples, his very thirsty. This, as we have seen, is the zeal of love that consumes him, so powerful that anyone who in turn bumped into him an unquenchable thirst for Him His desire imitated by his disciples is the gate of Heaven, the reward disclosed before to every man. The thirst of the disciples' s occasion, the possibility given to every man to partake of the goods that they embody in their desire.

La vita nuova in Cristo appare nel loro desiderio, lo stesso di Cristo, che coincide un amore che trascende i limiti di questo mondo, l' agape di cui ha scritto Benedetto XVI nell'Enciclica "Deus caritas est". In essa infatti il papa scrive: " Dio non ci ordina un sentimento che non possiamo suscitare in noi stessi. Egli ci ama, ci fa vedere e sperimentare il suo amore e, da questo « prima » di Dio, può come risposta spuntare l'amore anche in noi.... Si rivela così possibile l'amore del prossimo nel senso enunciato dalla Bibbia, da Gesù. Esso consiste appunto nel fatto che io amo, in Dio e con Dio, anche la persona che non gradisco o neanche conosco. Questo può realizzarsi solo a partire dall'intimo encounter with God, an encounter which has become a communion of will, even affecting my feelings. Then I learn to look on this other person not simply with my eyes and my feelings, but from the perspective of Jesus Christ. His friend is my friend. Going beyond exterior appearances, I see his inner desire for a sign of love and attention .... Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave .... (Benedict XVI, Encyclical Letter Deus Caritas Est ).

We are here to say that this look of Christ is its thirst, his desire for love, the ardent desire to eat the Passover, to give oneself, to love until the end. Love given on the tree, the salt that melts like the grain of wheat falls to the earth must die to bear fruit. The salt has not only biologically, is related to thirst. It also presupposes a lack, poverty, nakedness. The thirst, as we have seen, refers to the cross, upon the completion of love. The thirst of the disciples is in fact the image of their life with Christ crucified. The love of Christ radiated in them through their being crucified. Thirst is a sign of love that generates awe and affection in everyone you meet. No coincidence that Jesus' disciples are called by the small children. No coincidence that St. Paul describes apostles as the filth of the world, put in last place, show for the world and the angels. The disciples crucifixes, make every day in their body the dying of Jesus, because, for the benefit of all, can be manifested in the resurrection of their Lord. Every disciple lives with St. Paul with a thorn in the side. Like a thirsty man is always weak and needy, yet right in this condition is present the power of God The Cross is the concrete means because it makes visible God "So that to me is the power of Christ: the verb used by Paul is the same who, in the Old Testament expresses the presence of the glory of the Lord over the Ark of the Covenant .... and then the Temple of Jerusalem, the only place where God dwells on earth, and finally in the New Testament, the presence of the incarnate Word of God, as is said in the Prologue of John 1:14: "The Word became flesh and dwelt among us. " The apostle is conscious of its weakness, and insofar as it is, becomes an embodiment of the power of Christ Jesus "(Stanislas Lyonnet, Life in the Spirit , Rome 1967, p. 319). The weakness shown by the Thirst is therefore an essential condition of the disciple, functional in its mission. The weakness stems from the Cross with the suffering, persecution, Affan's typical of the apostle. The salt of which Jesus speaks

why Jesus' words today are terribly serious. More than just warnings. They, on the one hand, enlighten us on what it describes his most intimate friends, being crucified with him, and another to warn us about the very real dangers that are concentrated on those who are of Jesus: the scandal and losing the flavor , different aspects of one chance, to deny Christ. There are many children who started to believe that the same may have taken the first steps before being moved to a thirsty disciple, crucified. The children who have just seen in a Christian one who sent it, and deeply moved by the testimony, they began to wish for another life in a journey of conversion, are still very weak in faith. But small, we have seen, it is also anyone who is of Christ, who lives in the weakness and precariousness of life in their faith. Children are Christians. It may be scandals. From large, by those who have changed affiliation and jacket, who is no longer Christ but the opponent. In fact, Girard writes that "there is nothing in us that is definable come un "istinto" o un "sesto senso" capace di dirigerci infallibilmente verso il vero oggetto del nostro autentico desiderio.... L' autenticità nel regno del desiderio è il mito romantico moderno per eccellenza. Una volta che i nostri bisogni essenziali sono soddisfatti....usciamo a "far compere", andando alla ricerca del desiderio più allettante" ( Girard, ibid . pag. 45). Vengono qui alla mente le immagini pubblicitarie, dirette e indirette, nelle quali affoghiamo lo sguardo ogni giorno. Le carni femminili in mostra sul tram, al lavoro, a volte perfino in chiesa. E le nostre mani protese, i nostri piedi lanciati, i nostri occhi rapiti. Oggetti, merce, modelli, ideali, culure, pensieri, ideologie, parole. Un fiume in piena travolge i nostri giorni, e siamo assediati. "Ma sono proprio i nostri desideri più intensi i primi ad essere presi n prestito da qualche modello, e perfino quando i modelli sono in se stessi migliori di noi possono diventare un pericolo, semplicemente a causa della loro vicinanza. Allorchè noi imitiamo il desiderio del nostro vicino, ne nace un secondo desiderio che vuole afferrare l'oggetto già desiderato o posseduto da questo modello, e ciò che ne risulta è la rivalità mimetica... Il desiderio non è una relazione lineare fra noi e l'oggetto che desideriamo, ma un triangolo al cui vertice sta il nostro prossimo " (Girard, ibid.). Quante rivalità anche tra i discepoli, desiderando un bene persino difficilmente biasimabile come è la vicinanza al Maestro. Le rivalità, lo scandalo per eccellenza secondo San Paolo.

Scrive ancora Girard: " c'è una parola nel Nuovo Testamento per indicare la rivalità mimetica, skandalon , che vuol dire ostacolo. essa si riferisce ad un ostacolo strordinario, asai difficile da evitare perchè, dal momento che continuiamo a scontrarci con esso, ne veniamo sempre più attratti.... Gli scandali accadono quando la nostra fascinazione per il modello-ostacolo aumenta, tramutandosi dapprima in indignazione, poi in gelosia, invidia, odio e, alla fine, in illimitata revenge, the more repetitive and mimetic violence .... Free themselves from the scandal is all the more difficult as it is easy to slip in them ... More hopeful is the imitation, the imitator will be more vulnerable, and the worst crime we can commit to this is to expose innocent children to the trap of scandals. With one word Jesus puts his finger on the real dynamics of our most dangerous conflicts, explaining why they are so common, stubborn, infectious and uncontrollable "(Girard, ibid. Pp. 47-48).

Jesus knows so every recess of our heart, the source from which arise scandals. It shows us the way to fight them. The heart is his business. It speaks to those who are His, to Him who has redeemed itself, to those who have received from Him your heart. His thinking. Jesus warns those who have traveled and are percorreno with him, the path of Kenosis, sag, humiliation. Talk to those who are crucified with Him is their task to remain in his love, bound to the cross as Isaac on Moriah. The fear of seeing the lost mission entrusted to the daily struggle to give death to the members who still belong to the earth. Hands, feet, eyes. Devil, the flesh, the world. The greed above all, that is idolatry, liturgy offered to idols, the idol with mimetic desire di turno: sesso, potere, denaro e tutti gli altri. Crocifiggere le membra asservite alla cupidigia, la pleonexia, che significa, secondo l'etimologia, voler possedere, sempre di più, usurpando e rubando. L'esatto contrario dell'agape.

Ecco indicato allora il cammino di ogni giorno, il combattimento a volte cruento così indispensabile ad ogni missione. Il cammino di Giacobbe al guado del Jabbok, tappa obbligata verso la terra che aveva abbandonato. Una notte di lotta, le nostre notti che attraversano misteriosamente ogni nostro giorno. Le tentazioni, l'angoscia, ma anche il seno che gesta il giorno. Senza notte, senza combattimento, non si entra nel Regno. La notte oscura di S. Giovanni della Croce. Come Israele anche il discepolo è un eletto, un contrassegnato per una missione, per questo sarà schiacciato, ferito. Per questo, quasi come un'eco delle parole di Gesù sulla violenza da fare alle proprie membra occasione di scandalo, Giacobbe sarà oggetto della violenza dell'angelo di Dio. E ne uscirà zoppo, per entrare nella terra. Meglio zoppo che con due piedi, meglio potersi appoggiare a Dio ed assolvere alla proria missione, che perdere la proria vita. Zoppo, cieco, monco, ma forte con Dio , ecco il mistero della debolezza del discepolo. San Paolo tratta duramente il proprio corpo, e lo riduce in schiavitù, e lo scrive in un contesto di missione, quando dice di far tutto per il Vangelo, d'essersi fatto tutto a tutti. Si tratta di sottomettere, nella Grazia di chi è "di Cristo", tutto ciò che si pone come scandalo, ostacolo al cammino verso Gerusalemme, la missione di Cristo, la missione dei suoi. "Essere discepolo senza rinunciare, senza soffrire, è una contraddizione tanto manifesta quanto un sale che ha perduto la sua qualità di sale. La qualità costitutiva del discepolo è inseparabile dal ruolo che egli deve compiere nel mondo... Si vede allora come colui che deve avere il sale può egli stesso essere identificato con il sale. La stessa immagine... invita a prolungare la linea del senso del discorso della montagna: voi siete il sale della terra. Infatti da una parte il salt has no raison d'etre if not for the function to be played on earth. On the other hand .... Palestine in a salt you know - whether it is deposited by a mixture of Dead Sea salt or plates used in the ovens - which may mean it has locked up the strength of the salt, you can lose a few in theory .... So the disciples who will sacrifice everything will still not be called disciples, but they will miss what makes the disciple "(O. Cullmann, faith and ritual ).

fact everyone will be salted with fire. There's a fire that refers to the Holy Spirit, and a fire that is the image of love and of divine jealousy. The history of every man, and especially the disciples, all of us, will therefore be covered by these flames devour every speck, every scandal. The cross will be the tool to glow. The love of God will not let the revenge of the devil and all attempts to save those who belong to Christ. The cross, the trial, persecution, suffering, the food for the journey that God gives us to bring us to Jerusalem, not to be thrown out of it, such as waste into hell. The fire of his love not to fall into the eternal fire for his absence. So, like any sacrifice of the Old Testament, the disciple must be salted with a cross, the narrow door that opens to Jerusalem. To enter the United e fuggire l'inferno. Gerusalemme, il sale, la croce. Gerusalemme, la nostra vocazione, la nostra Patria, il nostro destino, alla cui dimenticanza è preferibile che si paralizzi la mano destra, che sia tagliata direbbe Gesù. Gerusalemme preziosa, nostra autentica dimora, per lei tutto il resto è nulla, spazzatura. Per Cristo, per essere trovato eternamente in Lui il discepolo lascia tutto, ed è una liberazione, non un'effettiva rinuncia. E' un lasciare qualcosa di effimero per Qualcuno che è tutto. Per Cristo. L'abbandono di ogni sicurezza che fa passare per la sofferenza purificatrice, le vampe di fuoco dell'amore geloso di Dio, è il nostro cammino d'ogni giorno. Per il discepolo, per ciascuno di noi come per Israele "Suffering is the hand of God over Israel, a sign that distinguishes him indelibly. And 'the love that creates the suffering" (F. Manns, The Mother Church of Jerusalem, on internet). The pain, thirst, salt and the love of God

In conclusion we can say that it is thirsty, the desire to want to Christ. Begging like him at the gates of every man, as the last, like St. Francis. "Idem Nouvelle atque idem nolle - want the same thing and reject the same, as is recognized by antiquity as the authentic content of love: the one becomes similar to the other, leads to a community of will and thought. The love story between God and man consists in the fact that this communion of will increases in a communion of thought and sentiment, and thus our will and God's will increasingly coincide: God's will not is longer for me an alien will, something imposed on me from the commandments, but it's my own will, based on experience that, in fact, God is closer to me than I am to myself. So grows the abandonment to God and God becomes our joy (cf. Ps 73 [72], 23-28) (Benedict XVI, Deus Caritas Est ).

E 'this salt with which Jesus concludes his speech. The thought of Christ, his wisdom, his feelings. Nothing out of rivalry or conceit, looking at the desires of others, estimating each top of him. The salt of wisdom of the cross, crucified love salt. And 'this is the womb of peace between the brothers, unity and communion that is the most concrete sign of God on earth. A love of heaven, the heavenly life. Salt, through which cross each day, the name of God is sanctified in the disciples in the Church, in us. The sweetest name in which every man, with a simple glass of water, he sees the sky opens.




St. John Chrysostom (around 345-407), bishop of Antioch and of Constantinople, Doctor of the Church in the ways of reconciliation
Homily 2, 6, PG 49, 263-264

Le vie per entrare nella vita eterna

Volete che parli delle vie della riconciliazione con Dio ? Sono molte e svariate, però tutte conducono al cielo. La prima è quella della condanna dei propri peccati. Confessa per primo il tuo peccato e sarai giustificato (Is 43,26). Perciò anche il profeta diceva : « Ho detto : Confesserò al Signore le mie colpe, e tu hai rimesso la malizia del mio peccato » (Sal 31,5). Condanna dunque anche tu le tue colpe. Questo è sufficiente al Signore per la tua liberazione. E poi se condanni le tue colpe sarai più cauto nel ricardervi…

Questa è dunque una via di remissione, e ottima ; ma ve n’è un’altra per nulla inferiore : non ricordare le colpe dei nemici, dominare l’ira, perdonare i fratelli che ci hanno offeso. Anche così avremo il perdono delle offese da noi fatte al Signore. E questo è un secondo modo di espiare i peccati. « Se voi infatti perdonerete agli uomini le loro colpe, il Padre vostro celeste perdonerà anche a voi » (Mt 6,14).

Vuoi imparare ancora una terza via di purificazione ? È quella della preghiera fervorosa e ben fatta che proviene dall’intimo del cuore… Se poi ne vuoi conoscere anche una quarta, dirò che è l’elemosina. Questa ha un valore molto grande. Aggiungiamo poi questo : se uno si comporta with moderation and humility, it will destroy the root of his sins with equal effectiveness of the means mentioned above. Witness the publican who was unable to recall good deeds, but instead offered the humble acknowledgment of his guilt and thus freed from the heavy burden he had on his conscience (Lk 18,9).

We have included five ways of reconciliation with God ... so do not stay without doing anything, in fact every day looking forward for all these ways, because they are easy, nor can you furnish your poverty to excuse.


Paul VI, Pope from 1963 to 1978
Apostolic Constitution "Paenitemini" February 17, 1966 - Copyright © Libreria Editrice Vaticana

Salt penance

Therefore, following the Master, every Christian must deny himself, take up his cross and participate in the sufferings of Christ in this way transformed into an image of his death, he is enabled to the glory of the resurrection. Furthermore, following the Master, should no longer live for themselves but for him who loves him and gave himself for him, and will also have to live for others, giving fulfillment "in his flesh what is lacking in the sufferings of Christ ... to the benefit of his body, the Church "(Gal 2.20; Col 1, 24).

addition, since the Church is closely linked to Christ, repentance of the individual Christian also has its own intimate relationship with the entire human community: not only is it within the Church that he received in Baptism, the fundamental gift of "metanoia," but this gift is restored and reinvigorated in the parts of the body of Christ who have fallen into sin through the Sacrament of Penance, "receive the mercy of God for the forgiveness of offenses against him, and are reconciled with the Church, which was wounded by sin, and for their conversion by charity, by example and by prayer "(cf. Second Vatican Ecumenical Council, Lumen Gentium, n. 11). It is then that the little church in penitential set individually in Sacramento, is made a sharer in a special way the infinite atonement of Christ, while for a general provision of the Church, the penitent can intimately attached to each other their own satisfaction sacramental action, all suffering and all suffering.


0 comments:

Post a Comment