Leone XIV's first homily was a harmonious continuity with the tradition of the Church

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Leone XIV's first homily was a harmonious continuity with the tradition of the Church

The mission is urgent, because the lack of faith often brings with it dramas such as the loss of the meaning of life, The oblivion of mercy, the violation of the dignity of the person in its most dramatic forms, the family crisis and many other wounds of which our society suffers and not a little. This is the world that is entrusted to us […]

- ecclesial topicality -

Author Teodoro Beccia

Author
Teodoro Beccia

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It may appear presumptuous Stop the homily of the Supreme Pontiff Leone XIV, pronounced in its first real public appearance, The Holy Mass pro ecclesia celebrated with the cardinals who participated in the conclave of its election.

The Supreme Pontiff Leone XIV at his first view to the central loggia of the Papal Arcibasilica of San Pietro

Or it could simply be beautiful enhance this first act of the new bishop of Rome, imagining, without going too far from the truth, that these words that he pronounced to comment on the Gospel actually sorted by his heart, are his own, meditated in the short space of time obtained between the impact of the election, the emotion of the presentation to the public and the world and this first public commitment. To be, as we'll see, they seem like a program for the Church that started to preside, The figure within which he will want to move and even in what way he feels that he is involved.

Referring to a personal reading of the beautiful papal homily (WHO), I just want to underline three aspects.

The first and most important is the reference to Christ. It might seem redundant to underline it: of whom a pontiff should speak if not of Jesus? But the fact that he immediately mentioned, At the first appearing from the central loggia of the Basilica of San Pietro and now here in his first homily, it is significant. He said that Pietro's words remember in the Gospel «You are the Christ, the Son of the living God " (Mt 16,16) they express "in summary the heritage that for two thousand years the Church, through the apostolic succession, keep, deepens and transmits. Jesus is Christ, the Son of the living God, that is, the only savior and the detector of the father's face ". Leo XIV is placed, like this, in continuity with the tradition of the Church, Just as his recent predecessors did. John Paul II with his: "Open, indeed, open the door and to Christ "; Professor in his first homily. Pope Benedetto who has scaled the mystery of the Lord with his intelligence and taught the Church to recognize him and Pope Francis who helped us to see his face in all, especially the poorest. And of Christ Pope Leone traces the identikit:

«To make yourself close and accessible to men, He revealed himself to us in the confident eyes of a child, in the lively mind of a young man, in the mature features of a man (The joy and hope, 22), until it appears to his, After the resurrection, with his glorious body. Thus showed us a model of holy humanity that we can all imitate, together with the promise of an eternal fate that instead exceeds every limit and capacity ".

The second aspect that I want to underline the papal homily is precisely the reference to holiness. He sees it as a gift, but also as a path of personal and community transformation. Holiness that exceeds merits and limits because it anticipates our birth (cf.. Gives 1,5) And thanks to the baptismal rebirth he leads us and makes us participate in the mission of Christ. A task that involves the Pope firsthand and then the whole Church: «City placed on the mountain (cf. AP 21,10), ark of salvation that navigates through the waves of history, Lighthouse that illuminates the nights of the world. And this not so much thanks to the magnificence of its structures or for the grandeur of its buildings ..., as for the holiness of its members, of that "people that God has purchased because they proclaim me the admirable works of him, who called you from the darkness to its wonderful light " (1PT 2,9).

In the end, A third reason I like to pin from the homily of the Holy Father: the comparison with the world, including the ecclesial one of believers. The Pope says:

“It's not a trivial question, indeed it concerns an important aspect of our ministry: the reality in which we live, with its limits and potentiality, his questions and his beliefs ".

As happened in the days of the Lord The answers to his question, «People, Who says he is the son of man?», they appeared incomplete and sticks, So even today the world often misunderstands the Christian message due to excess of sufficiency or overhanging. but yet, The Pope says:

«Precisely for this ... the mission is urgent, because the lack of faith often brings with it dramas such as the loss of the meaning of life, The oblivion of mercy, the violation of the dignity of the person in its most dramatic forms, the family crisis and many other wounds of which our society suffers and not a little. This is the world that is entrusted to us, in which, as Pope Francis taught us many times, We are called to witness the joyful faith in Jesus Salvatore. Therefore, for us, too, It is essential to repeat: "You are the Christ, the Son of the living God " (Mt 16,16).

As we have read, he recalls the theme of the mission, Which he had done the night before, overlooking the main loggia of the Vatican Basilica (WHO).

But the mission also turns to believers, since they can run the risk of adapting the Gospel and the image of Christ to their personal visions. These are the words of the pontiff: «Even today there is no shortage of the contexts in which Jesus, although appreciated as a man, it is reduced only to a kind of charismatic leader or superman, and this not only among non -believers, but also among many baptized, who end up living thus, at this level, In factual atheism ".

In the last lines of the homily The Holy Father recalls the importance of the personal relationship with Christ, In the commitment of a daily path of conversion and recalls the whole Church to live the belonging to the Lord bringing everyone to everyone's good news.

Finally, the Holy Father speaks of himself. It does so by citing the letter to the Romans of the apostolic father Ignazio of Antiochia, To define his task and role of bishop of the Church who is in Rome, called to preside over the universal Church in charity. And always reporting the words of Sant’Ignazio:

«Then I will really be a disciple of Jesus Christ, When the world does not see my body " (Letter to the Romans, IV, 1).

Concludes his homiletic intervention like this:

"It referred to being devoured by the belves in the circus - and so it happened -, But his words recall in a more general sense an indispensable commitment for anyone in the Church exercises a ministry of authority: disappear because Christ remains, get small for him to be known and glorified (cf. GV 3,30), spend all the way because nobody is missing the opportunity to know and love him. God gives me this grace, today and forever, With the help of the tender intercession of Mary Mother of the Church ".

The homily ends as it started, with reference to Christ. It is worth remembering the citations used by Pope Leo in this liturgical intervention. The letter of Sant’Ignazio of Antioch to the Romans, above, nine references to songs from the New Testament and only one of the old man. Then there are two quotes from the Council, taken from the two documents that speak of the Church: LA LAMP OF GENTIAL AND HOPE AND HOPE.

An intervention, it was said at the beginning, which would seem programmatic, therefore leaving to hope for a continuation that could be profitable for the Church. I believe that the pope does not only expect the wait, but also the support of prayer and the effective collaboration of believers.

Velletri of Rome, 11 May 2025

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France has aroused and instead of the idol of the layman, he runs towards the baptismal font

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Homiletics of the Fathers of The Island of Patmos

FRANCE HAS AWAKENED AND INSTEAD TOWARDS THE IDOL OF SECULARISM HE RUNS TO THE BAPTISM FOUNT

In the letters sent to the bishops by the young French baptized this Easter as adults, They speak first of all of a personal journey, often started in childhood. «Christians are not born, one becomes" wrote Tertullian, which Saint Augustine echoes: «it is not the generation that makes Christians, but regeneration".

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It sparked amazement and joy the news that during the recent Easter Vigils in the churches of France beyond 17000 people have received Baptism.

Regardless of the data or other considerations which however are outside this writing, I am only reporting information that emerges from the young people of that group of baptized people: in the letters they sent to the bishops, They speak first of all of a personal journey, often started in childhood. «Christians are not born, one becomes" wrote Tertullian, which Saint Augustine echoes: «it is not the generation that makes Christians, but regeneration"; in fact, already in ancient times the catechumenate process was long and in some cases could last several years. Like this, always since ancient times, the Easter period, marked by his Sundays, it had become the time of mystagogy, that is, useful for introducing the newly baptized into the deepest mysteries of Christian life. For this to them, like other Christians, more solid food was offered, like the one contained in today's evangelical text, portion of the famous chapter 10 St John, which presents Jesus the Good Shepherd. How it was written: «No image of Christ over the centuries has ever been dearer to the hearts of Christians than that of Jesus the Good Shepherd» (A.J. of Simon). Let's read this Sunday's passage:

"During that time, Jesus said: «My sheep hear my voice and I know them and they follow me. I give them eternal life and they will not be lost forever and no one will snatch them out of my hand. My Father, who gave them to me, he is greater than all and no one can snatch them from the Father's hand. I and the Father are one." (GV 10, 27-30).

To understand a little these just four verses we must frame them in the broader whole of the section that goes from the chapter 7 the chapter 10 of the Gospel of John, where there are. Jesus gravitates around the Temple for the occasion of the Feast of Tabernacles (GV 7,14). We therefore have a unit of space, the Temple of Jerusalem, and of time, the celebration that lasted eight days, in particular the middle of the feast and especially the last day of the same which includes the longest section of the John chapters (GV 7,37-10,21) with inside the promise of the living water of the Spirit, the revelation of Jesus light of the world, the healing of the man born blind and the speech, precisely, on the Good Shepherd. Finally the last part of the chapter 10, which affects our verses, it is always placed in the Temple of the holy city, but for another party, that of Dedication, three months after the events listed above. Jesus is revealing himself to the world, but in constant contrast with it, particularly with the Jews. And since starting from the exile those feasts had taken on a messianic and eschatological connotation, the discourse on the Good Shepherd serves Jesus to understand the meaning of his messianic work.

First Jesus defines himself as "the gate of the sheep", a metonym used to convey that He is indeed the new sheepfold and the new temple. Unlike those who preceded him, particularly those who embody a false messianism, both religious and political, that of Jesus goes in the direction of love towards the sheep. With Jesus they are not subservient to anyone, for this reason the sheep "did not listen" to those who came before (v. 8); they can exit and above all enter through Him, to have life, a life that He as Son shares in perfect and profound communion with the Father. At this point Jesus says about himself, marking the conversation even more: «I am the Good Shepherd» (v. 11).

The theme of the shepherd, reserved for the new Davide, it comes from the Old Testament where it becomes an element of eschatological hope. In fact, Ezekiel makes the Lord say: «I will raise up for them a shepherd who will feed them, my servant David. He will lead them to pasture, he will be their shepherd" (This 34,23). And the adjective «Good, Kalos», it does not have a moral connotation here, almost a subjective quality of Jesus, because everywhere in the fourth Gospel it refers to the works of Jesus (v. 32.33 e GV 2,10: the good wine of the wedding at Cana) and that is, it characterizes it by what it brings to men. Jesus is the Good Shepherd because he "lays down" (v.17-18) his life for the sheep and establishes new relationships of mutual understanding with them: the adjective therefore aims to highlight the salvific work carried out by the messianic Shepherd.

Without exaggeration it can be stated that the entire chapter on the Good Shepherd and therefore also the verses of this Sunday's Gospel constitute a true synthesis of Johannine theology. What is striking is that this theology is not exposed only in an abstract or theoretical discourse, but it starts from a historical and concrete situation in the life of Jesus. The historical situation is that of the revelation of Jesus at the Temple of Jerusalem during the celebration of a solemn feast which ends with the healing of the man born blind which will lead to discrimination of men in front of Jesus. On the one hand, the believers, represented by the blind man, healed by Jesus; on the other, the Jews who rejected the light of the world. The speech on the Good Shepherd is a symbolic speech through which Jesus suggests that he is leading his sheep outside the enclosure of Judaism, some belonging to that fold and others will come later, the so-called Gentiles, in order to establish a new flock, the messianic community.

His, Jesus, it will be the gate of the sheep, the one who gives access to salvation and will be the Good Shepherd who communicates life in abundance. The docility of the sheep towards the Shepherd is expressed by the words "they listen to my voice". This formula receives a deeper meaning here than that of a simple attention as it could have been to v. 3 of the beginning, since it expresses the future docility of the sheep, Get out of the fence now, towards the shepherd Jesus who will lead them. During the Passion, Jesus will say that to listen to the voice one must "be of the truth" (GV 18,37) and the reason for this is obvious: the docility of the sheep towards the Shepherd is in fact a fruit of faith, it is essentially now a reality of the Church of messianic times.

These sheep are "his", they therefore have a special relationship with Him, interwoven with freedom, and He knows them and this mutual knowledge is in the image of that existing between Jesus and the Father (vv.14-15). This is not knowledge in the Greek sense, you're an intellectual type, but biblical, that is, relational and existential. Knowing in the Bible means having a concrete experience of the object and knowing someone means entering into a personal relationship with them. Here we talk about Jesus' relationship and intimate possession of his sheep: "The Lord knows his own" (2Tim 2,19). Only here, twice in the chapter 10 St John, it is said that Jesus knows his own to mean that this particular "intelligence" is a knowledge of love by virtue of which Jesus invites his own to follow him and it is expressed in the gift of eternal life, which will not begin after death, but already now. The disciples know Jesus and their knowledge flows from their faith in Him (cf.. GV 14,7.9). Since it implies communion with Christ and, thanks to Him, with the Father, constitutes the very essence of "eternal life", of participation in the very life of God (GV 17,3). Already at the beginning of the Gospel John the Baptist had said about Jesus: «The Father loves the Son and has given everything into his hand» (GV 3,35); now here is Jesus himself who says about his sheep: «no one can snatch them from the hand of the Father. I and the Father are one.".

Thus the new community it is no longer a fence like the one the sheep abandoned, it is now a communion, consists in mutual knowledge between the sheep and the Shepherd, in their personal relationships with Him, e, through Him, with the Father. And since the work accomplished by the Son is nothing other than the execution of the Father's will, we must affirm that the Father himself is simultaneously the origin and end of the entire work of salvation.

Since I spoke, about this chapter of St. John, of theological synthesis, we can affirm without a doubt that the figure of the Good Shepherd brings together themes of Christology here in the Gospel, ecclesiology and soteriology that recall each other, but nevertheless it is Christology that brings about the unity of the whole. We see once again how the whole of the fourth Gospel has the person of Christ as its fundamental center of interest.

From the Hermitage, 11 May 2025

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Sant'Angelo Cave in Ripe (Civitella del Tronto)

 

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«We in the Vatican, here in the Vatican…». The Silerian donkeys in the chair and the anal fissures

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«NOI IN VATICANO, QUA IN VATICANO…». The Silerian donkeys in the chair and the anal fissures

Mister I cannot be silent she's like a teacher with a wand in her hand hunting for the slightest mistake in others, che si siede su vaso e, sebbene seduta, sbaglia mira e la fa fuori, only to then call others ignorant and incompetent […]

- Actuality -

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More annoying than lacerations to the anal mucosa caused by fissures, Mister I cannot be silent and his anonymous bloggers, alias «we in the Vatican, here in the Vatican...", in recent weeks they have given their best in distributing licenses to "incompetents"., ignorant, illiterates, salary thieves..." and so on [cf.. WHO].

Privileged targets of their incessant attacks I'm Paolo Ruffini, prefect of the Dicastery for communications, Andrea Tornielli, director of the Vatican media, Matteo Bruni, Director of the press room of the Holy See.

It's not the first time that the teacher has dispensed insults he then sits on the toilet, he misses his aim and takes it all out, as in this case:

«Robert Francis Prevost, Now Pope Leo XIV, he made a gesture that expresses his devotion to the holy Bishop of Hippo, Augustine, founder of the order al which he had consecrated himself" [cf.. WHO].

St. Augustine, born Aurelius of Tagaste, lived between 354 and the 430, as bishop he promoted fraternity and forms of common life among members of the clergy as servants of God, but he never founded any religious order. At the beginning of the year 1000, three rules attributed to Saint Augustine had already been circulating for some time: the Consensus regulation, the Regula above all dear brothers, the Advertisement adheses Deals, none of which have been recognized as authentic, rather drawn from various writings and sermons of Hipponate. These “ancient rules” they are therefore as authentic as the works of the pseudo-Dionysius the Areopagite o la Constantinian donation. The Augustinians, named as such because they were inspired by Augustinian spirituality and theology and certainly not because Saint Augustine founded an order, are born canonically in 1244, eight centuries after the death of the Holy Bishop and Doctor of the Church, following the union into a single one fraternitas of Hermits scattered throughout Tuscia; union promoted by the Cardinal Riccardo Annibaldi della Molara, with the approval of the Supreme Pontiff Innocent IV sanctioned with the bull It is up to us the 16 December 1243. Only then will we begin to talk about the Augustinian Order, In the 1244.

The pious legend - but it is indeed a pious legend - which traces the origins of the Order to Saint Augustine, it is therefore as reliable as the peregrine thesis of the supporters of decadent neo-scholasticism who, to justify the philosophy of Aristotle placed by Saint Thomas Aquinas at the speculative basis of his thought, they came to invent that the philosopher of Stagira was not as pagan as they thought, because he had perceived and intuited Christ four centuries earlier, the incarnation of the Word of God (!?).

To my long-time friend Andrea Tornielli, to Paolo Ruffini and Matteo Bruni, I asked a very personal question: how you urinate? They replied to do it standing in front of the toilet. In this position it may be that, despite the best attention, a few small drops come out unintentionally, when you manage a complex international media machine which at a frenetic pace publishes news in dozens of languages ​​that follow each other quickly, sometimes making human error inevitable, the oversight, or the news itself that, once given, may require to be integrated or corrected. Instead, a teacher with wand in hand hunting for the slightest mistake of others, who sits on the toilet and, sebbene seduta, sbaglia mira e la fa fuori, only to then call others ignorant, of the incompetent and even of the subjects who abuse the title of theologians without, according to him, being one, it is hardly justifiable; she is not and the poisoned people who insult on her blog without putting their face and name are not, hidden, like all cowards, behind anonymity.

From the island of Patmos, 10 May 2025

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Our previous articles:

– 31 March 2025 — L'last Perla di Silent I can't: "The responsibility of the ordinary on the incardinated priests"? Then let the money hunt out on cardinals and bishops: By Angelo Scola to follow ... (To open the article click WHO)

– 29 March 2025 — Semperity of the proposed di Silent I can: 11 King of Hangest "Ai" AiCuculo "And" Quaquaraduuch "And Leonardo Cuncia (To open the article click WHO)

– 21 March 2025 — Silere not Possum and the story of that convinced seamstress that he can give Giorgio Armani high fashion lessons (To open the article click WHO)

– 12 February 2025 — The Opossum is to the knowledge of the Vatican as Henger is in chastity and like his deceased husband Riccardo Schicchi is at work Confessions OF SAINT AUGUSTINE (To open the article click WHO)

– 15 January 2025 — AT THE CLERICAL BORDERS WITH REALITY: THE WOMAN SUFFERS FROM FREUDIAN PENIS ENVY, The Opossum of the envy by Matteo Bruni Director of the Press Room of the Holy See (To open the article click WHO)

– 20 January 2025 — THE OPOSSUM IGNORE THAT A NUN CAN QUIETLY BECOME GOVERNOR OF THE VATICAN CITY STATE, As already was Giulio Sacchetti (To open the article click QUI)

– 22 November 2024 — THE EPISCOPAL APPOINTMENT OF RENATO TARANTELLI BACCARI. WHEN YOU ARE AFFECTED BY LIVER CANCER, THEY CHARGE ON THE ATTACK THOSE WHO CANNOT BE SILENT (To open the article click WHO)

– 31 May 2024 — A NOTE FROM FATHER ARIEL ON THE SITE I CAN'T BE SILENT: «AS ANNOYING AS A SEA URCHIN INSIDE YOUR UNDERPANTS» (To open the article click WHO)

– 8 December 2023 — WHO IS MARCO FELIPE PERFETTI REFERRING TO STATING FROM THE SITE I CAN'T BE SILENT «HERE IN THE VATICAN… WE IN THE VATICAN…», IF YOU CANNOT EVEN SET FOOT IN THE VATICAN? (To open the article click WHO)

– 14 October 2023 — THE ARCHABOT EMERITUS OF MONTECASSINO PIETRO VITTORELLI HAS DEAD: CHRISTIAN PIETY CAN ERASE THE SAD TRUTH? (To open the article click WHO)

 

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the bank does not provide your email and we will not be able to send you a thank you message: isoladipatmos@gmail.com

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The Fathers of the Island of Patmos

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