Jesus shows us how to follow
Our Redeemer, providing that the minds of his disciples were distressed because of his passion, their predicted well in advance is the agony of the Passion that the glory of his resurrection, so that? saw him dying, so? as predicted, they did not doubt that it would also risen. And as the disciples were still carnal and the incapacity to understand everything the words of the mystery, the Lord worked a miracle. Before their eyes, a blind man regained his sight, for-ch? those who did not understand the words of the mysteries of heaven to p through the celestial facts were established in the faith. But, brothers dear, the miracles of our Lord and Savior should be considered in such a way as to believe that not only really happened, but also want? teach us something with their symbolism. The gestures of Jesus, indeed, than to prove his divine power, with the mystery inherent in them instruct us. We do not actually know who he was that blind, but we know what he means on the level of mystery. The blind man is the symbol of all human gene-king, expelled from Paradise nella persona del Primo padre Adamo. Da allora, gli uomini non vedono pi? lo splendore della luce superna, e patiscono le afflizioni della loro . condanna. E nondimeno, l'umanità è illuminata dalla presenza del suo Salvatore si da poter vedere - almeno nel desiderio - il gaudio della-luce interiore, e dirigere cos? i passi delle buone opere sulla via della vita. Una cosa è degna di nota a questo punto ed è il fatto che il cieco riacquista la vista allorch? Ges? si avvicina a Gerico. Gerico sta per luna, e luna, secondo la Scrittura, indica le deficienze della umana natura. Il motivo è forse da ricercare nel fatto che essa va soggetta ogni mese a fenomeni di decrescenza, cosicch? è stata designata quale espressione della fragilità of our mortal flesh. The fact is that while our author draws near to Jericho, the blind regain their sight. Which means that when? The Lord took the weakness of our nature, mankind regained the light that he had lost. The response to the act of God, who begins to suffer from human failings, is the new way of being human, elevated to divine heights. Here's Why, quite rightly, the Gospel says that the blind man was sitting along the street to beg. Jesus?, In fact, that is the truth, says: I am the way (John 14, 6). Who, therefore, ignores the splendor of eternal light is blind if, however, already believe in the Redeemer, he sits on the road, but if, while believing, neglects to pray for the eternal light, is a blind man who sits in the way, without begging. Only if he has cre-vised and have experienced the blindness of his heart, praying to receive the true light of truth, blind as he sits on the road and beg. Whosoever therefore acknowledges the darkness of their chick-ness everyone understands what is this light of eternity that is lacking, relying on the marrow of the heart, I ask with all the expressions of the soul, saying, Jesus?. Son of David, have mercy on me. But we must also listen to the clamor of the blind as follows: Those who walked before him silent scolded possible so more forcefully shouted: Son of David, have mercy on me! (Lk. 18, 39). See? The same one who complained to the crowd-ch? silent, with distressful cries hundredfold, to mean that much more? troublesome is the tumult of the thoughts of the flesh, so much more? We must persevere in prayer. S ', the crowd obliges us not to cry, why? the ghosts of our sins we often mole-stan as well as during prayer. But it is absolutely necessary that the voice of our hearts so much more? vigorously insist that more? hard you feel scolded. In this way, you will not be difficult because of the tumult of thoughts and perverse, with its constant insistence, our prayers will be routed to pious ears of God I believe that everyone can find himself in the testimony to what I'm saying. When we portray the soul from the world and direct it to God when we are voting for prayer, suc-cedes that many things, made the first with pleasure, we become heavy, annoying and importunate in prayer. Then, s? and no meet-the shaman dispel the thought of such things, away from the eyes of the heart, while using the hand of holy desire. S? and no we can win some troublesome ghosts, while raising cries of penance. But when? insist strongly in prayer, stop-mo in our souls Jesus? passing. To this is added: Jesus? stopped and ordered to be brought before the blind man (Lk. 18, 40). Behold, he who first passed, it is now. It is power factor, per-ch? endure as long as crowds of ghosts, we feel as though Jesus? passes. But when we insist strongly in-l'orazione, Jesus? stops to give us light. In fact, if God stops the heart, the light lost is regained ... But now it's time to listen to what was done to the blind man who asked his sight, or even what he did himself. The Gospel says: Now recovered his sight and began to follow Jesus? (Lk. 18, 43). Who sees and follows the good work that has known, seen, but does not follow those who also know the good, and hence ashamed to do so. If so, dear brothers, we know the blindness of our travels, and if, with faith in the mystery of our Redeemer, we are already sitting on the road, though, with daily prayer, already asked the light of our author, if, in addition, after the blind, for the gift of light that penetrates the intellect, we are enlightened, let us strive to follow Jesus, we know that works with the intelligence. We look where the Lord directs and, with imitation, seguiamone footsteps. In fact, following Jesus? only those who imitates ... And as we expire from the interior joy to the pleasure of sensible things, he wanted to show how suffering ought to return to that joy. What no man should suffer for their own advantage, if God Himself has suffered so much for men? So who has believed in Christ, but is still behind it gains greed, elated by their dignity, burning in the flames of envy, it gets dirty in the mud of lust, or like the worldly prosperity, that scorn to follow Jesus? in which he believed. One at which his guide showed the way dell'asprezza, along a different route, so if you search ephemeral joys and pleasures.
(Gregory the Great, Hom. In Ev., 2, 1-5.8)
Christ is the true light of the world
Christ is thus the true light that enlightens every man who comes into this world (John 1: 9), and the Church, illuminated by its light itself becomes light of the world, that enlightens those who are in darkness (Rom. 2, 19), as Christ himself testifies when tells his disciples: You are the light of the world (Mt 5, 14). From this it follows that Christ is the light of the apostles, the apostles, in turn, are the light of the world ... And as the sun and the moon lit our bodies, so? from Christ and the Church are illuminated our minds. What-not, the light if we are not of the spiritually blind. Indefatigable-ti, as the sun and the moon shall not cease to spread their light on the blind body but can not accept the light, so? Christ pours out its light to our minds, and hence not illustrated-Miner that if it does not oppose the blindness of our spi-ritual. In this case, it is first necessary that those who follow Christ are blind and screaming, saying: Son of David, Have mercy on us (Mt 9, 27), so that?, after obtaining the views of Christ, then they can also be irradiated by the splendor of its light. Moreover, not all blind people are equally illuminated by Christ, but each is in the extent to which he may receive the light. The eyes of our body are not equally illuminated by the sun more? you will go up, more? will raise his eyes, consider raised, the better you will also perceive the light and heat similarly, pi? our spirit, rising and rising, it will be closer to Christ, exposing more? by vici-no to the brightness of its light, pi? beautiful and brilliant-his mind will radiate radiance, as revealed by God to the prophet mez-zo: Get closer to me and I will draw near unto you, saith the Lord (Zech. 1, 3), and says: I am a God close and not a distant God (Jer . 23, 23). It is, however, that we all go to him in the same way, bens? each one is for him according to his abilities (cf. Mt 25, 15). 0 go to him and then refreshes us and the crowds in parables (cf. Mt 13, 34), just because? the prolonged fasting does not make us succumb along the way (cf. Mt 15, 32, Mc. 8, 3);-op as well, always and forever remain seated to his pie-in, taking care not to listen to his word without being disturbed by many services, choosing the best part there will be taken away (cf. Lk. 10, 39 s.). Approaching cos? to him (cf. Mt 13, 36), receiving from him a lot more? light. And if, like the apostles, not away from him even a little, we always remain with him in all his afflictions (cf. Lk. 22, 28), then he exposes us and explains in secret what he had said to the crowds (cf. Mk. 4, 34) and mine-there illustrated more clearly. And even if you are able to go with him to the top of the mountain, like Peter, James and John (cf. Mt 17, 1-3), not only will be illuminated by the light of Christ, but also the voice of the Father in person.
(Origen, Hom. Genesim in, 1, 6-7)
Our Redeemer, providing that the minds of his disciples were distressed because of his passion, their predicted well in advance is the agony of the Passion that the glory of his resurrection, so that? saw him dying, so? as predicted, they did not doubt that it would also risen. And as the disciples were still carnal and the incapacity to understand everything the words of the mystery, the Lord worked a miracle. Before their eyes, a blind man regained his sight, for-ch? those who did not understand the words of the mysteries of heaven to p through the celestial facts were established in the faith. But, brothers dear, the miracles of our Lord and Savior should be considered in such a way as to believe that not only really happened, but also want? teach us something with their symbolism. The gestures of Jesus, indeed, than to prove his divine power, with the mystery inherent in them instruct us. We do not actually know who he was that blind, but we know what he means on the level of mystery. The blind man is the symbol of all human gene-king, expelled from Paradise nella persona del Primo padre Adamo. Da allora, gli uomini non vedono pi? lo splendore della luce superna, e patiscono le afflizioni della loro . condanna. E nondimeno, l'umanità è illuminata dalla presenza del suo Salvatore si da poter vedere - almeno nel desiderio - il gaudio della-luce interiore, e dirigere cos? i passi delle buone opere sulla via della vita. Una cosa è degna di nota a questo punto ed è il fatto che il cieco riacquista la vista allorch? Ges? si avvicina a Gerico. Gerico sta per luna, e luna, secondo la Scrittura, indica le deficienze della umana natura. Il motivo è forse da ricercare nel fatto che essa va soggetta ogni mese a fenomeni di decrescenza, cosicch? è stata designata quale espressione della fragilità of our mortal flesh. The fact is that while our author draws near to Jericho, the blind regain their sight. Which means that when? The Lord took the weakness of our nature, mankind regained the light that he had lost. The response to the act of God, who begins to suffer from human failings, is the new way of being human, elevated to divine heights. Here's Why, quite rightly, the Gospel says that the blind man was sitting along the street to beg. Jesus?, In fact, that is the truth, says: I am the way (John 14, 6). Who, therefore, ignores the splendor of eternal light is blind if, however, already believe in the Redeemer, he sits on the road, but if, while believing, neglects to pray for the eternal light, is a blind man who sits in the way, without begging. Only if he has cre-vised and have experienced the blindness of his heart, praying to receive the true light of truth, blind as he sits on the road and beg. Whosoever therefore acknowledges the darkness of their chick-ness everyone understands what is this light of eternity that is lacking, relying on the marrow of the heart, I ask with all the expressions of the soul, saying, Jesus?. Son of David, have mercy on me. But we must also listen to the clamor of the blind as follows: Those who walked before him silent scolded possible so more forcefully shouted: Son of David, have mercy on me! (Lk. 18, 39). See? The same one who complained to the crowd-ch? silent, with distressful cries hundredfold, to mean that much more? troublesome is the tumult of the thoughts of the flesh, so much more? We must persevere in prayer. S ', the crowd obliges us not to cry, why? the ghosts of our sins we often mole-stan as well as during prayer. But it is absolutely necessary that the voice of our hearts so much more? vigorously insist that more? hard you feel scolded. In this way, you will not be difficult because of the tumult of thoughts and perverse, with its constant insistence, our prayers will be routed to pious ears of God I believe that everyone can find himself in the testimony to what I'm saying. When we portray the soul from the world and direct it to God when we are voting for prayer, suc-cedes that many things, made the first with pleasure, we become heavy, annoying and importunate in prayer. Then, s? and no meet-the shaman dispel the thought of such things, away from the eyes of the heart, while using the hand of holy desire. S? and no we can win some troublesome ghosts, while raising cries of penance. But when? insist strongly in prayer, stop-mo in our souls Jesus? passing. To this is added: Jesus? stopped and ordered to be brought before the blind man (Lk. 18, 40). Behold, he who first passed, it is now. It is power factor, per-ch? endure as long as crowds of ghosts, we feel as though Jesus? passes. But when we insist strongly in-l'orazione, Jesus? stops to give us light. In fact, if God stops the heart, the light lost is regained ... But now it's time to listen to what was done to the blind man who asked his sight, or even what he did himself. The Gospel says: Now recovered his sight and began to follow Jesus? (Lk. 18, 43). Who sees and follows the good work that has known, seen, but does not follow those who also know the good, and hence ashamed to do so. If so, dear brothers, we know the blindness of our travels, and if, with faith in the mystery of our Redeemer, we are already sitting on the road, though, with daily prayer, already asked the light of our author, if, in addition, after the blind, for the gift of light that penetrates the intellect, we are enlightened, let us strive to follow Jesus, we know that works with the intelligence. We look where the Lord directs and, with imitation, seguiamone footsteps. In fact, following Jesus? only those who imitates ... And as we expire from the interior joy to the pleasure of sensible things, he wanted to show how suffering ought to return to that joy. What no man should suffer for their own advantage, if God Himself has suffered so much for men? So who has believed in Christ, but is still behind it gains greed, elated by their dignity, burning in the flames of envy, it gets dirty in the mud of lust, or like the worldly prosperity, that scorn to follow Jesus? in which he believed. One at which his guide showed the way dell'asprezza, along a different route, so if you search ephemeral joys and pleasures.
(Gregory the Great, Hom. In Ev., 2, 1-5.8)
Christ is the true light of the world
Christ is thus the true light that enlightens every man who comes into this world (John 1: 9), and the Church, illuminated by its light itself becomes light of the world, that enlightens those who are in darkness (Rom. 2, 19), as Christ himself testifies when tells his disciples: You are the light of the world (Mt 5, 14). From this it follows that Christ is the light of the apostles, the apostles, in turn, are the light of the world ... And as the sun and the moon lit our bodies, so? from Christ and the Church are illuminated our minds. What-not, the light if we are not of the spiritually blind. Indefatigable-ti, as the sun and the moon shall not cease to spread their light on the blind body but can not accept the light, so? Christ pours out its light to our minds, and hence not illustrated-Miner that if it does not oppose the blindness of our spi-ritual. In this case, it is first necessary that those who follow Christ are blind and screaming, saying: Son of David, Have mercy on us (Mt 9, 27), so that?, after obtaining the views of Christ, then they can also be irradiated by the splendor of its light. Moreover, not all blind people are equally illuminated by Christ, but each is in the extent to which he may receive the light. The eyes of our body are not equally illuminated by the sun more? you will go up, more? will raise his eyes, consider raised, the better you will also perceive the light and heat similarly, pi? our spirit, rising and rising, it will be closer to Christ, exposing more? by vici-no to the brightness of its light, pi? beautiful and brilliant-his mind will radiate radiance, as revealed by God to the prophet mez-zo: Get closer to me and I will draw near unto you, saith the Lord (Zech. 1, 3), and says: I am a God close and not a distant God (Jer . 23, 23). It is, however, that we all go to him in the same way, bens? each one is for him according to his abilities (cf. Mt 25, 15). 0 go to him and then refreshes us and the crowds in parables (cf. Mt 13, 34), just because? the prolonged fasting does not make us succumb along the way (cf. Mt 15, 32, Mc. 8, 3);-op as well, always and forever remain seated to his pie-in, taking care not to listen to his word without being disturbed by many services, choosing the best part there will be taken away (cf. Lk. 10, 39 s.). Approaching cos? to him (cf. Mt 13, 36), receiving from him a lot more? light. And if, like the apostles, not away from him even a little, we always remain with him in all his afflictions (cf. Lk. 22, 28), then he exposes us and explains in secret what he had said to the crowds (cf. Mk. 4, 34) and mine-there illustrated more clearly. And even if you are able to go with him to the top of the mountain, like Peter, James and John (cf. Mt 17, 1-3), not only will be illuminated by the light of Christ, but also the voice of the Father in person.
(Origen, Hom. Genesim in, 1, 6-7)
Symeon the New Theologian (about 949-1022), Monaco Orthodox Ethics
5
"Son of David, have mercy on me"
Did you learn, my friend that the Kingdom of God is within you (Luke 16:21) if you want, and all things eternal are in your hands. Hurry to see, therefore, to grasp and get you in the assets held in Serbian for you ... Gemi, prostrate. As once the blind, 'now you too: "Have mercy on me, Son of David, and open the eyes of my soul, so? I See the Light of the world that you, O my God (Jn 8:12), and becomes I son of the divine light (Jn 12:36). O clement, send the Comforter on me, so I teach himself (Jn 14:26) what about you and what is yours, O God of the universe. Dwelling in me, as you said so? I in my turn to become worthy to dwell in you (Jn 15:4). Give me to know how to get in you and know that I got you inside me. Or invisible, deign to take shape in me, that, seeing your beauty inaccessible, I carry your image, or in heaven, and leave everything in sight. Give me the glory that the Father has given you (Jn 17:22), or mercy, that, like you like all your servants, I share your life according to divine and grace that I am with you always, now and ever and for ever. "
5
"Son of David, have mercy on me"
Did you learn, my friend that the Kingdom of God is within you (Luke 16:21) if you want, and all things eternal are in your hands. Hurry to see, therefore, to grasp and get you in the assets held in Serbian for you ... Gemi, prostrate. As once the blind, 'now you too: "Have mercy on me, Son of David, and open the eyes of my soul, so? I See the Light of the world that you, O my God (Jn 8:12), and becomes I son of the divine light (Jn 12:36). O clement, send the Comforter on me, so I teach himself (Jn 14:26) what about you and what is yours, O God of the universe. Dwelling in me, as you said so? I in my turn to become worthy to dwell in you (Jn 15:4). Give me to know how to get in you and know that I got you inside me. Or invisible, deign to take shape in me, that, seeing your beauty inaccessible, I carry your image, or in heaven, and leave everything in sight. Give me the glory that the Father has given you (Jn 17:22), or mercy, that, like you like all your servants, I share your life according to divine and grace that I am with you always, now and ever and for ever. "
William of St. Thierry (about 1085-1148), Monaco Benedictine and Cistercian
the contemplation of God, 1-2; SC 61
" Come, let us climb the mountain of the Lord, the temple of the God of Jacob, He will teach us his ways "(Is 2:3). All of you, intentions, longings, wishes and thoughts, suffering and all the energies of the heart, come, let us climb the mountain, we reach the place where the Lord sees and you see. But you, worries, concerns and anxieties, toils and slavery, wait for us here ... until he went up there, then come back to you after worship (see Gen 22.5). We will in fact return, and alas, too soon.
Lord, God of my strength, turn to you, "Lift us up, make 'shine your face and we shall be saved" (Ps 79.20). But Lord, what is inappropriate, reckless, conceited, contrary to the rules carried by the word of your truth and your wisdom, expect to see God with an impure heart! O supreme goodness, supreme good, the lives of heart, light of our inner eyes, because of your goodness, Lord, have mercy. Here
my purification, my confidence and my justice: the contemplation of your goodness, good Lord! You, my God, you said to my soul, how do you know: "Your salvation, it's me" (Ps 34,3). Master, King Master and teacher, you the only doctor able to show me what I want to see, 'your blind beggar, "What you want me to do?" And you know, you give me this favor ... , how hard my heart cry: "I have sought your face, your face, Lord, I'm looking for. Do not hide your face "(Ps 26.8).
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