LA PROVOCATORIALODEDI GESÙ ALL’AMMINISTRATORE DISONESTO
Chi è fedele in cose di poco conto, it is also faithful in important things; and who is dishonest in little things, It is also dishonest in important things. So if you have not been faithful in dishonest wealth, who will entrust the real one? E se non siete stati fedeli nella ricchezza altrui, chi vi darà la vostra?
il Vangelo di questa XXXV Domenica del Tempo Ordinario ci offre la parabola dell’amministratore infedele. Un racconto che, at first sight, sembra colmo di contraddizioni: un amministratore, che avrebbe dovuto agire con giustizia, viene lodato per il suo comportamento astuto e disonesto.
Come possiamo conciliare questa lodecon l’insegnamento cristiano sulla giustizia e l’onestà? Ecco il testo:
"During that time, Gesù diceva ai discepoli: un uomo ricco aveva un amministratore, e questi fu accusato dinanzi a lui di sperperare i suoi averi. Lo chiamò e gli disse: “Che cosa sento dire di te? Rendi conto della tua amministrazione, perché non potrai più amministrare”. L’amministratore disse tra sé: “Che cosa farò, ora che il mio padrone mi toglie l’amministrazione? Zappare, non ne ho la forza; mendicare, mi vergogno. So io che cosa farò perché, quando sarò stato allontanato dall’amministrazione, ci sia qualcuno che mi accolga in casa sua”. Chiamò uno per uno i debitori del suo padrone e disse al primo: “Tu quanto devi al mio padrone?”. Quello rispose: “Cento barili d’olio”. He told him: “Prendi la tua ricevuta, siediti subito e scrivi cinquanta”. Poi disse a un altro: “Tu quanto devi?”. Answered: “Cento misure di grano”. He told him: “Prendi la tua ricevuta e scrivi ottanta”. Il padrone lodò quell’amministratore disonesto, because he acted shrewdly. The children of this world, indeed, verso i loro pari sono più scaltri dei figli della luce. Well, I tell you: make friends for yourselves with dishonest wealth, Why, when it fails, essi vi accolgano nelle dimore eterne. Chi è fedele in cose di poco conto, it is also faithful in important things; and who is dishonest in little things, It is also dishonest in important things. So if you have not been faithful in dishonest wealth, who will entrust the real one? E se non siete stati fedeli nella ricchezza altrui, chi vi darà la vostra? Nessun servitore può servire due padroni, perché o odierà l’uno e amerà l’altro, oppure si affezionerà all’uno e disprezzerà l’altro. Non potete servire Dio e la ricchezza». (LC 16, 1-13).
Questo amministratore,che avrebbe dovuto agire con giustizia e lealtà verso il suo padrone, finisce per essere lodato proprio per il suo comportamento astuto e disonesto. Come possiamo conciliare questa lode con la virtù cristiana di onestà e giustizia? Se il Vangelo ci invita a «render conto» delle nostre azioni e a vivere nella giustizia (Mt 12,36), come possiamo leggere, ma soprattutto spiegare che il comportamento disonesto dell’amministratore venga, in a sense, apprezzato e persino lodato? La risposta si trova nella natura della saggezza che Gesù intende comunicare. The parable, indeed, non esalta la disonestà in sé, ma la capacità di guardare al futuro e di fare scelte sagge, anche se compiute in un contesto fallace. Chi è fedele in cose di poco conto, it is also faithful in important things; and who is dishonest in little things, It is also dishonest in important things. So if you have not been faithful in dishonest wealth, who will entrust the real one? E se non siete stati fedeli nella ricchezza altrui, chi vi darà la vostra?
Gesù ci insegna «dove è il tuo tesoro, là sarà anche il tuo cuore» (Mt 6,21), so, non è il comportamento illecito che viene lodato, ma la consapevolezza che dobbiamo vivere in modo saggio e responsabile, amministrando non solo i beni terreni, ma soprattutto quelli spirituali, con l’intenzione di costruire un tesoro che non svanisce. Come infatti ci ricorda il Salmista:
«L’uomo malvagio prende in prestito e non restituisce, ma il giusto è pietoso e generoso» (Shall 37,21).
Qui vediamo che il contrasto tra l’infedele e il giustoè anche un confronto tra due visioni completamente diverse della vita: una egoista e disonesta, l’altra caritatevole e giusta, orientata al bene comune.
Cosa vuole insegnarci Gesùattraverso questa complessa parabola di non facile comprensione, almeno al primo ascolto, nella quale si parla di «disonesta ricchezza» e di saggezza nelle azioni quotidiane? Per comprenderlo è necessario anzitutto chiarire che l’Amministratore Infedele è la plastica immagine di una figura volutamente ambigua sulla quale grava l’accusa di sperperare i beni del suo padrone. Quando il padrone lo licenzia, egli si trova in una situazione disperata: non è in grado di fare lavori manuali e non intende finire a chiedere l’elemosina. Decide quindi di ridurre i debiti dei creditori del proprio padrone per crearsi delle amicizie utili che possano garantirgli il futuro quando sarà senza più lavoro. Un comportamento moralmente discutibile, quello dell’Amministratore, che però Gesù non condanna, perlomeno in modo chiaro e aperto. Lo stesso Padrone, seppur danneggiato dalla sua disonestà, lo loda per l’astuzia e la prontezza con la quale ha dimostrato di saper pensare al futuro.
La reazione ammirata del Padrone,strana di per sé e anche ingiusta, costituisce il punto centrale della parabola: Gesù non approva la disonestà, ma riconosce la saggezza nell’agire con lungimiranza e prontezza di spirito. Non esalta il comportamento illecito dell’amministratore, ma ci invita a riflettere sulla nostra attitudine nei confronti delle risorse che Dio ci ha affidato, sia materiali che spirituali. Per guidarci a una corretta comprensione del brano San Giovanni Crisostomo evidenzia che «questa lode non è per la disonestà, ma per la prontezza con cui l’amministratore ha usato ciò che aveva in vista del futuro» (Commentario su Luca, Homilia114,5). È quindi la sua capacità di guardare avanti e di agire con saggezza che viene apprezzata, anche se ciò avviene in un contesto moralmente ambiguo, non la sua disonestà.
La parabola ci insegna che, come l’amministratore è stato astutonel prepararsi per un futuro materiale, così anche noi dobbiamo essere saggi e previdenti riguardo al nostro futuro proiettato verso l’eterno. La saggezza di cui Gesù parla non riguarda l’astuzia materiale, ma quella spirituale: dobbiamo imparare a utilizzare le risorse che Dio ci ha dato, non per fini egoistici o temporanei, ma per costruire la nostra strada verso il suo regno che non avrà fine, as we say in our Profession of Faith. Il complesso tema della ricchezza spirituale è ripreso anche dal Santo vescovo e dottore Agostino nel dove afferma:
«Quindi, cosa significa accumulare tesori in cielo? Non è altro che l’amore verso il prossimo. Indeed, l’unico tesoro celeste è la carità, che santifica gli uomini» (De sermone Domini in monte,Sermone 19,3).
La ricchezza celeste di cui parla Gesùè quella che si accumula attraverso l’amore disinteressato verso gli altri e la carità che trasforma la vita attraverso lasequela Christidel Verbo di Dio fatto uomo che è via, Truth and the Life (cf.. GV 14,6).
Una delle affermazioni più provocatorie di Gesùin questo passo è che «i figli di questo mondo sono più astuti dei figli della luce». Gesù non ci invita a imitare la scaltrezza dei figli di questo mondo, ma a imparare da loro la lungimiranza e la determinazione. Dobbiamo essere altrettanto attenti e previdenti nel nostro cammino spirituale, orientando le nostre azioni verso il bene eterno. Il Santo vescovo e dottore Cirillo di Alessandria spiega:
«Gesù non ci invita a diventare furbi come i figli di questo mondo, ma a essere vigilanti e lungimiranti nella cura della nostra anima, proprio come loro lo sono nel curare i propri affari» (Commentarius in Evangelium Lucae, 10, 33).
La saggezza di cui Gesù parlanon riguarda l’astuzia per i guadagni terreni, ma la saggezza spirituale, quella che ci porta a usare il nostro tempo e le nostre risorse non per scopi egoistici, ma per costruire il Regno di Dio, che non ha fine. È una saggezza che guarda oltre il temporaneo, proiettandoci verso l’eternità. Il Santo Vangelo ci ricorda che non siamo proprietari di ciò che possediamo: siamo solo amministratori. «Rendi conto della tua amministrazione», dice il padrone all’amministratore infedele. Questo ci fa pensare: come stiamo amministrando la nostra vita, le nostre risorse? E qui è racchiuso, incidentally, un riferimento implicito alla narrazione racchiusa nella Parabola dei Talenti (cf.. Mt 25, 14-30), come infatti l’amministratore ha il compito di rendere conto dei beni del suo padrone, anche noi siamo chiamati a rendere conto di come amministriamo i doni che Dio ci ha dato: non solo la ricchezza materiale, ma anche la nostra vita, le nostre capacità, il nostro amore. È un’amministrazione che, se vissuta con fedeltà, ci condurrà alla salvezza.
In un contesto di apparente disonestà e scaltrezza,tale da rendere quasi incomprensibile questo brano, la frase dell’Evangelista Luca «Chi è fedele nelle piccole cose, è fedele anche nelle grandi» (LC 16,10) diventa chiara dopo che è stato colto e chiarito questi due elementi sono usati come paradigma, lo chiarisce il Santo vescovo e dottore Basilio Magno sottolineando come ogni piccolo atto di giustizia è un passo verso la grande fedeltà che siamo chiamati a vivere:
«Se non sei fedele nelle cose piccole, come puoi essere fedele nelle grandi? L’amministrazione di ciò che ci è stato dato da Dio è una prova di fedeltà al suo amore e alla sua volontà» (De Spiritu Sancto,Par. 30).
Quando Gesù parla di “disonesta ricchezza” (in Greek: μαμωνᾶς τῆς ἀδικίας), the term “disonesta” non si riferisce semplicemente alla ricchezza in sé, ma sottolinea la natura ingannevole e corrotta di questa ricchezza, che può facilmente diventare il fine di azioni disoneste o egoistiche. La ricchezza, nella sua forma più comune, è facilmente legata all’accumulo di beni materiali e terreni, che possono distogliere il cuore umano dal vero scopo della vita: la ricerca del bene eterno.
Gesù non sta elogiando la ricchezza in sé, ma ci mette in guardia contro l’uso distorto e idolatrico dei beni materiali, che può facilmente portarci a trascurare la ricerca del bene eterno. La parola «disonesta» (in Greek, ἀδικία, adikía) si riferisce a una ricchezza acquisita tramite mezzi ingiusti, ma anche più generalmente a quella ricchezza che, se non ben gestita, tende a separare l’uomo dal vero scopo della sua vita, who is God. Indeed, come afferma San Gregorio Magno, la ricchezza è spesso un «falso bene», capace di ingannare l’animo umano e di allontanarlo dalla virtù (cf.. Moralia in Iob).
Quando Gesù dice «Fatevi amici con la disonesta ricchezza»,non intende che dobbiamo usare la ricchezza in modo disonesto, né ci invita a fare della ricchezza l’oggetto del nostro amore. Piuttosto ci esorta a usare i beni temporali con saggezza e generosità, in modo da creare rapporti di amicizia, e più ampiamente, of charity. Who, l’idea centrale, è che dobbiamo gestire i beni materiali in vista del bene eterno, perché la ricchezza che accumuliamo in questa vita non è un fine in sé, ma un mezzo che può essere utilizzato per fare del bene e prepararsi per la vita futura.
San Giovanni Crisostomonel suo Commentario su Luca, osserva che la lode non è rivolta al comportamento disonesto dell’amministratore, ma alla sua abilità nell’usare ciò che aveva per il proprio bene futuro (cf.. Homilia 114,5). In the same way, Jesus, ci invita a usare i beni materiali con una visione spirituale, cioè per costruire relazioni di giustizia e carità che ci accompagneranno verso l’eternità; come se Gesù ci invitasse a usare la ricchezza non per accumulare per noi stessi, ma per aiutare gli altri, per fare il bene, per prepararsi al Regno di Dio.
La ricchezza può essere il mezzo per un fine più grande,quello della salvezza, se la usiamo per alleviare le sofferenze degli altri, per aiutare i bisognosi, per costruire un’amicizia che trascenda il tempo. San Cipriano di Cartagine ci insegna che «Colui che dà ciò che ha in questo mondo riceve per sé una ricompensa eterna» (De opere et eleemosynis, 14), sottolineando che l’uso giusto dei beni materiali è un modo per «accumulare tesori» nel cielo, dove «né la ruggine né la falce li possono corrompere» (Mt 6,19-20). Quando Gesù parla di «dimore eterne» (LC 16,9) ci invita a riflettere su ciò che costruiremo durante la nostra vita. La vera ricchezza non è quella che si accumula su questa terra, ma quella che si fonda sull’amore per Dio e per il prossimo, che trascende il tempo e rimane per l’eternità. La dimora eterna è il nostro cuore preparato ad accogliere Dio, che trova il suo posto nel Regno dei Cieli, dove il tesoro che abbiamo costruito con la carità e la fede sarà il nostro gioioso premio.
Questa riflessione ci porta a comprendereche la ricchezza può diventare uno strumento di salvezza se usata correttamente, sino a divenire un mezzo per accumulare «tesori in cielo» (Mt 6,20), in un investimento spirituale che rimane al di là del tempo e dello spazio.
Il messaggio finale di Gesù nella parabolaè che la «disonesta ricchezza» può diventare quindi, paradoxically, un’opportunità per accumulare beni eterni. Non si tratta di una benedizione della ricchezza fine a se stessa, tanto meno, come spiegato, una benedizione della disonestà, ma dell’invito a usarla con saggezza e generosità:
«Chi usa la ricchezza con giustizia, accumula per sé un tesoro che non sarà mai rubato» (St. Augustine, De sermone Domini in monte, 19,4).
L’uso delle risorse terrene,se orientato alla carità e al bene comune, diventa un mezzo per crescere nella grazia di Dio e prepararsi a entrare nel Regno dei Cieli. Questo concetto percorre l’insegnamento di Gesù nelle parabole del Buon Samaritano (LC 10,25-37) e del giudizio finale (Mt 25,31-46), dove l’amore per il prossimo e l’uso giusto delle risorse costituiscono i criteri per essere accolti nel Regno di Dio:
«la vera ricchezza è quella che non possiamo trattenere sulla terra, ma che ci seguirà nella vita eterna, dove la carità è il tesoro che non perisce mai» (St. Augustine, De sermone Domini in monte, 2,4).
Questa complessa parabola dell’amministratore infedeleci invita a riflettere su come amministriamo i nostri beni e le nostre risorse, i talenti che Dio ci ha donato, chiedendoci se siamo disposti a vivere con saggezza, non solo nei confronti delle cose materiali, ma soprattutto nella nostra vita spirituale. Stiamo accumulando tesori in cielo, usando ciò che Dio ci ha dato per aiutare gli altri, per fare il bene, per costruire il nostro futuro eterno? Perché è questa la vera astuzia che Gesù, con questo racconto provocatorio, ci invita a seguire, lanciandoci al tempo stesso un preciso monito:
"Enter through the narrow gate, for wide is the gate and broad the way that leads to destruction, e molti sono quelli che vi entrano. Quanto stretta è la porta e angusta la via che conduce alla vita, e pochi sono quelli che la trovano!» (Mt 7, 13-14).
È il prezzo da pagare per la ricchezza vera,quella eterna, che viene dal cielo e che porta in cielo nella beatitudine eterna di Colui che per la nostra salvezza discese dal cielo facendosi uomo, ma che non cade per niente e come niente dal cielo.
From the island of Patmos, 21 September 2025
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2025/08/Padre-Ariel-foto-2025-piccola.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2025-09-21 01:21:362025-09-21 16:47:52The provocative praise of Jesus to the dishonest administrator
Funeral funeral of the apostolic nuncio Adriano Bernardini. Homily pronounced by Father Ariel S. LEVI GUALDO
Diocese of San Marino-Montefeltro, Church of Monastery of Piandimeleto, 15 September 2025 hours 15:00. Exequine of S.E. Mons. Adriano Bernardini, Archbishop the owner of Faleri and apostolic nuncio.
During that time, Jesus told his disciples: “Your heart is not troubled. Have faith in God and have faith in me too. In the house of my Father there are many places. if not, I would have told you. I go to prepare a place; When I am gone and I will have prepared you a place, I'll come back and take you with me, Why be you where I am. And the place where I go, You know the way ". Tommaso told him: "Man, we do not know where you are going and how can we know the way?». Jesus told him: «I am the way, the truth and the life. No one comes to the Father except through me. Your heart is not troubled. Have faith in God and have faith in me too. In the house of my Father there are many homes. if not, I would have ever told you: I'm going to prepare a place? When I am gone and I will have prepared you a place, I will come again and take you with me, Because where I am you too. And the place where I go, You know the way ". Tommaso told him: “man, We don't know where you go; How can we know the way?». Jesus told him: “I am the way, the truth and the life. No one comes to the Father except through me”».
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Esteemed BishopsDomenico, shepherd of this ours Particular church e Andrea, emeritus, Confreres friends and all of you dear present here:«Grace to you and peace from God, our father, and by the Lord Jesus Christ ".
Receiving the 30 August the sacred anointing of the sickAdriano Bernardini Archbishop the owner of Miss and apostolic nuncio, The words of the Gospel of John whispered to me: "Dad, The time has come " (GV 17, 1-2). This is why I chose to greet him with a homily taken from this fourth Gospel, where the apostle Peter asks Jesus: "Man, where are you going?». Jesus responds to Pietro who was not yet ready: "Where I go, You can't follow me for now; You will follow me later ". The same had said just before all the disciples: «Where I'm going, You cannot come " (GV 13, 33-34).
In the picture: S.E.R. Mons. Adriano Bernardini (13.08.1942 – †11.09.2025) and Father Ariel S. Levi di Gualdo, his private secretary (2017-2025)
They are fragments which reveal the emotion for the imminent detachment from the divine Master. Perhaps this is why the words of the newly proclaimed Gospel open up with an invitation of Jesus who becomes, In addition to being promised also Balsamo: “Your heart is not troubled. Have faith in God and have faith in me too. In the house of my Father there are many homes ".
With his words Jesus is making his departure and emptiness that leaves an opportunity for rebirth for his disciples. Asking for faith, He pushes them to transform the fear of the new and the terror of abandonment in the courage to give themselves, leaning on the Lord who promises to go to prepare a place for them. He lives his departure in relation to those who stay and show that he is not abandoning them, But a different phase of relationship with them is inaugurating. The detachment is in view of a new reception based on a precise promise: "I'll take you with me" (GV 14,2-3).
In a difficult circumstance like this it's nice to go back to the beginning, When the disciples, the future of the Apostle, they had the first contact with Jesus and asked him: "Rabbi, Maestro, where you live?». He told them: «Come and see».
"Staying" or "dwelling", "Coming" and "see" They are the verbs that especially in the Gospel of John describe the path of faith, The arrival of the disciple and the answer to Pietro's question: "Where are you going, where we can meet and find you again?». Jesus will say one day: “Stay in my love, how the branch remains in the vine, Because I observed the commandments of my Father and I remain in his love. That is the place where I live, I remain and live " (GV 15,9-10).
Here is the goal of the disciple for which it will not be necessary to wait for the transit of death, because it is here, Now, Available for everyone, Because Jesus got away. It is not a future reality that will prove to be beyond this life through death, hard pass for those who have to go beyond it and a painful legacy for those who have to live with memory, But it is a gift present for those who "believe in him" (GV 14,12).
It is therefore not even troubled our heart in the face of detachment, rather, let's get ready to recognize the place that each of us is responsible for the eternal home that awaits us. Similar in place of the beloved disciple who reclined his head on the chest of Jesus in the last dinner. He was placed in the breast of Jesus (GV 13,25), who, As the prologue Giovanneo says "he returned to his father's breast and opened the way" (GV 1,18), Now "he came his hour to go from this world to his father (GV 13,1) tells us: "Nobody comes to the Father except by means of me".
To try to propose the not easy reasons, but pursuable and feasible of the Holy Gospel, the Church has always used many means, including diplomacy. This is the apostolic nuncio: a bearer and announcer of the Holy Gospel called to create the Peace of Christ in the world. But let's try to depict everything with a concrete example: in October 1962 The world touched the third world war with the "Cuba crisis". By now the two interlocutors, Nikita Kruscev and John Fitzgerald Kennedy could no longer speak or treat, because neither was willing to take a step back. It was at that tragic moment that the Holy Pope John XXIII intervened that, good to remember, It was not properly that simple farmer who is affected in certain popular iconographies, it came from the world of diplomacy and had been a diplomat also refined, Especially in his mandate as an apostolic nuncio in France. The two interlocutors accepted the appeal both simultaneously and the missile heads on the course of Cuba returned back. A few months later, in April 1963, The Holy Pontiff published his encyclical Peace on Earth. The peace message of the Gospel prevailed thanks to pontifical diplomacy. Today, The books of contemporary history, They narrate that that diplomatic intervention saved humanity from the risk of a third world war.
Instead of reciting the litanies of its virtues I will mention one of its flaws, To demonstrate how a servant of the Church and the Papacy can change a defect by virtue through the three virtues of faith, hope and charity (cf.. The Cor 13, 1-13), who do not stand on emotions, worse on visceral ideologies, but on reason. Faith seeking understandingand by reverseunderstanding seeking faith, or: faith requires reason and by reverse the reason requires faith, As the father of the school classical Sant'Anselmo d’Aosta enunciated, in turn renovated at the thought of the Holy Father and Doctor of the Agostino Church Bishop of Hippona: I believe in order to understandand by reverse I understand that you can trust, or, I believe to understand, I understand to believe. Until to reach the Holy Pontiff John Paul II who summarized this relationship between reason and faith in the encyclical Faith and Reason, faith and reason.
Resolved by temperament, he was capable of becoming unwatchable. In the last months of life it has been weakened by the disease, but keeping its peculiar character. A day, During his last hospitalization in the Roman nursing home Villa del Rosario - where incidentally he was accurately cared for by doctors, from paramedics and nuns -, He began to consider just a wrong thing that could have been harmful to him. I said to him and, on the first ones, Almost angry, But I subsided him reminding him of the page of the Gospel in which the speech in which Jesus tells Pietro is told: "" In truth, I say to you: when you were younger, you used to dress yourself, and walked where you; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want ' (GV 21, 18). He smiled and replied ironic: that is fine, I will follow you, But try to take me where I want to go ".
People with a resolved character Christianity owes a lot, Just think of the passage of the acts of the apostles where it is told of the blessed apostle Paul who "discussed with the Greeks" (translation: argued with them); "But these tried to kill him" (translation: because they didn't stand it). «The Brothers, knowing it, They led him to Caesarea and from there they sent him to Tarsus " (translation: We try to save his life in the name of the newborn Christian charity). And in closing the diplomatic conclusion of this chronicle: «So the Church, Throughout Judea, at Galilea is at Samaria, he had peace " (which translated means: Luckily he left) (At 9, 29-31). but yet, What we owe to the resolute and not very angular character of the blessed apostle Paul?
I honored his will avoiding beatifications by means of epic tales and triumphal biographies, as sometimes it is used to the funeral, Things from him detestates, Also because none of us know the judgment of God, But we all know how big his reward is for his faithful servants, Because only the men of faith forged by the authentic virtues manage to change their apparent defects in precious service to the Church; and in this sense, From San Paolo to Sant’Agostino, The list of these extraordinary men is very long. To damage the Church are not the men made resolved by their strength of character, But those who don't know how to say yes when it is yes and no when it's no (See. Mt 5, 37); They are the weak proud of their veiled weakness of spiritualisms and mysticisms, unaware that we, in the following of Christ, We are called to be salt, no sugar land (cf.. Mt 5, 13-16). Indeed, When we were consecrated priests, we were not given a sweet thought, The consecrating bishop told us: "Understand what you do, imitate what you celebrate, conform your life to the mystery of the cross of Christ the Lord ". All based on the words of the divine master who warned us: “If someone wants to come behind me deny himself, Take his cross and follow me " (Mt 16, 24-25).
All this he tried to understand it, live it and transmit it through a particular way to announce and bring the Gospel: Ecclesiastical diplomacy at the service of the Church of Christ and the Apostolic See.
The source of true ecclesiastical diplomacy It is all enclosed on the lines, inside the lines and beyond the lines of the Gospel that, from century to century, until the return of Christ at the end of the time, will not cease to highlight our miseries and our human wealth, our limits and our sizes, our sins and our Christian virtues. And these days, Perhaps more than ever comes to say with the blessed apostle Paolo: «I fought the good fight, I finished my race, I kept faith " (II Tm 4,6). Because it is not easy to keep faith, Not even within that human society that is the visible Church, defined as "holy and sinner" by the Holy Bishop Ambrogio, followed centuries later by Cardinal Joseph Ratzinger who mediating in 2005 The ninth station of the Via Crucis complained: "How much dirt is in the church, and precisely also among those who, in the priesthood, they should belong completely to him!».
Who is this priest climbed on the pulpit To preach in memory of Adriano Bishop? I am a useless servant. As the Lord Jesus says in fact: “When you have done everything you have been ordered, said: “We are useless servants. We did what we had to do "" (LC 17, 10). What was my intimate relationship with him? I reply saying that in the Lucanian Gospel we speak of the great confidentiality of the Blessed Virgin Mary that "for her part, he took all these things by meditating in his heart " (LC 2, 19).
The apostle writes to the inhabitants of Corinth: "Where, death, your victory?» (The Cor 15, 55). Reflecting on this step at the end of his life, The Supreme Pontiff Benedict XVI commented: «I do not prepare in the end but to a meeting since death opens to life, to the eternal one, which is not an infinite duplication of the present time, But something completely new ".
Have a nice trip to the "new" good trip "in the eternal", Adriano Bishop, you did how much you had to do, like all of us "useless servants", I witness it as a child, friend and brother. Every 11 September, until I can physically, I will be in this place at the particular church of San Marino-Montefeltro, to which I belong as a presbyter - although it was not lived in Montefeltro but in Rome with you -, To celebrate in your birthplace, Today also your burial place, A Holy Mass for the immortal soul of the Father, of the friend and brother you have been for me.
ESEQUIAL MASS FOR APOSTOLIC NUNCIO ADRIANO BERNARDINI. HOMILY DELIVERED BY FATHER ARIEL S. LEVI GUALDO
Diocese of San Marino-Montefeltro, Monastery Church of Piandimeleto, September 15, 2025, 3:00 PM. Esequial Mass for His Excellency Msgr. Adriano Bernardini, Titular Archbishop of Faleri and Apostolic Nuncio.
«”Do not let your hearts be troubled. You have faith in God; have faith also in me. In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be. Where [I] am going you know the way”. Thomas said to him, “Master, we do not know where you are going; how can we know the way?” Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me”».
Venerable BishopsDominic,shepard of thisparticular Church, and Andrew,Bishops emeritus, Brother friends, and all of you dearly beloved present here: «Grace to you and peace from God our Father and the Lord Jesus Christ!».
Receiving the sacred anointingof the sick on August 30, Adriano Bernardini, Titular Archbishop of Faleri and Apostolic Nuncio, whispered to me the words of the Gospel of John: «Father, the hour has come» (Jn 17:1-2). For this reason, I chose to greet him with a homily taken from this Fourth Gospel, where the Apostle Peter asks Jesus: «Lord, where are you going? Jesus responds to Peter, who was not yet ready: “Where I am going, you cannot follow me now; you will follow me later”. He had said the same thing shortly before to all the disciples: “Where I am going, you cannot come”» (Jn 13:33-34).
These fragments reveal the emotion of the imminent separation from the Divine Master.Perhaps this is why the words of the Gospel just proclaimed open with an invitation from Jesus that becomes not only a promise but also a balm: «Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house are many rooms».
With his words,Jesus is making his departure and the void it leaves an opportunity for rebirth for his disciples. By asking them for faith, he pushes them to transform their fear of the new and the terror of abandonment into the courage to give themselves, relying on the Lord who promises to go and prepare a place for them. He experiences his departure in relationship with those who remain and shows that he is not abandoning them, but is inaugurating a different phase of relationship with them. This separation is in preparation for a new welcome based on a specific promise: «I will take you to myself» (Jn 14:2-3).
In a difficult circumstance like this,it’s beautiful to return to the beginning, when the disciples, future apostles, first encountered Jesus and asked him: «Rabbi, Master, where are you staying?». He said to them: «Come and see».
«To remain» or «to abide», «to come» and «to see»are the verbs that, especially in the Gospel of John, describe the journey of faith, the disciple’s arrival, and the answer to Peter’s question: «Where are you going? Where can we meet you and find you again?» Jesus will one day say: «Remain in my love, as the branch remains in the vine, for I have kept my Father’s commandments and remain in his love. There is my dwelling place, where I remain and dwell» (Jn 15:9-10).
This is the disciple’s goal,for which there is no need to wait for the passing of death, because it is here, now, available to all, because Jesus has become the way. It is not a future reality that will be revealed beyond this life through death, a difficult passage for those who must cross it and a painful legacy for those who will have to live with the memory, but it is a present gift for those who «believe in him» (Jn 14:12).
Let not our hearts, then,be troubled by separation; rather, let us prepare ourselves from now to recognize the place that belongs to each of us in the eternal home that awaits us. Similar to the place of the beloved disciple who leaned his head on Jesus’ chest at the Last Supper. He was reclining in Jesus’ bosom (Jn 13:25), who, as the John prologue says, «has returned to the bosom of the Father and has opened the way» (Jn 1:18), now «when his hour has come to pass from this world to the Father» (Jn 13:1), he tells us: «No one comes to the Father except through me».
To try to propose the difficult,yet attainable and achievable, reasons for the Holy Gospel, the Church has always used many means, including diplomacy. This is the Apostolic Nuncio: a bearer and proclaimer of the Holy Gospel called to establish thePeace of Christin the world. But let’s try to illustrate this with a concrete example: in October 1962, the world came close to World War III with the “Cuban crisis”. By then, the two interlocutors, Nikita Khrushchev and John Fitzgerald Kennedy, could no longer speak or negotiate, because neither was willing to take a step back. It was at that tragic moment that the Holy Pontiff John XXIII intervened. It is worth remembering that he was not exactly the simpleton depicted in certain popular iconography; he came from the world of diplomacy and had been a refined diplomat, especially during his tenure as Apostolic Nuncio to France. Both sides simultaneously accepted the appeal, and the missile warheads headed toward Cuba were turned back. A few months later, in April 1963, the Holy Pontiff published his encyclical Pacem in Terris. The Gospel’s message of peace prevailed thanks to papal diplomacy. Today, contemporary history books tell us that this diplomatic intervention saved humanity from the risk of a Third World War.
Rather than reciting the litany of his virtues,I will mention one of his defects, to demonstrate how a servant of the Church and the Papacy can transform a defect into a virtue through the three virtues of faith, hope, and charity (cf. 1 Color 13:1-13), which are not based on emotions, or worse, on visceral ideologies, but on reason. Faith seeking understandingand and vice versaunderstanding seeking faith, or faith requires reason, and conversely, reason requires faith, as the father of classical scholasticism, Saint Anselm of Aosta, stated, in turn drawing on the thought of the Holy Father and Doctor of the Church, Augustine, Bishop of Hippo: I believe in order to understandand vice versa I understand that you can trust, or I believe in order to understand, I understand in order to believe. This culminated in the Holy Pontiff John Paul II, who summarized this relationship between reason and faith in the encyclicalFaith and Reason, Faith and Reason.
Resolute by temperament,he was capable of becoming immovable. In the last months of his life, he was weakened by illness, but retained his peculiar character. One day, during his final stay at the Roman nursing home Villa del Rosario — where, incidentally, he was excellently cared for by doctors, paramedics, and nuns — he began to consider a wrong thing that could have been harmful to him as right. I told him this, and at first he almost became angry, but I calmed him by reminding him of the Gospel passage recounting Jesus speech to Peter: «Truly, truly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go» (Jn 21:18). He smiled and replied ironically: «All right, I will follow you, but try to take me where I want to go».
Christianity owes much to people of resolute character.Just think of the passage in the Acts of the Apostles where the Blessed Apostle Paul is described as «arguing with the Greeks» (translation: he argued with them); «but they sought to kill him» (translation: because they could not stand him). «When the brothers learned of this, they took him to Caesarea, and from there they sent him to Tarsus» (translation: we tried to save his life in the name of the nascent Christian charity). And finally, the diplomatic conclusion to this chronicle: «So the church throughout all Judea, Galilee, and Samaria had peace» (which translated means: thank goodness he left) (Acts 9:29-31). And yet, how much do we owe to the resolute and not a little rough-edged character of the Blessed Apostle Paul?
I have honored his will by avoiding beatificationsthrough epic tales and triumphal biographies, as is sometimes customary at funerals, things he detested, also because none of us know God’s judgment, but we all know how great his reward is for his faithful servants, because only men of faith forged by authentic virtues are able to transform even their apparent defects into precious service to the Church; and in this sense, from Saint Paul to Saint Augustine, the list of these extraordinary men is very long. Those who harm the Church are not men made resolute by their strength of character, but those who cannot say yes when it is yes and no when it is no (cf. Mt 5:37); they are the weak, proud of their own weakness veiled in spiritualism and mysticism, unaware that we, in following Christ, are called to be the salt, not the sugar, of the earth (cf. Mt 5:13-16). In fact, when we were consecrated priests, we weren’t given a sentimental thought; the consecrating Bishop told us: «Realize what you will do, imitate what you will celebrate, conform your life to the mystery of the cross of Christ the Lord». All of this was based on the words of the Divine Master who admonished us: «If anyone would come after me, let him deny himself, take up his cross, and follow me» (Mt 16:24-25).
He sought to understand, live, and transmit all of this through a particular way of announcing and bringing the Gospel: ecclesiastical diplomacy in the service of the Church of Christ and the Apostolic See.
The source of true ecclesiastical diplomacylies entirely inside and beyond the written lines of the Gospel, which, from century to century, until Christ’s return at the end of time, will never cease to highlight our human miseries and riches, our limitations and our greatness, our sins and our Christian virtues. And in these times, perhaps more than ever, we can say with the Blessed Apostle Paul: «have competed well; I have finished the race;f I have kept the faith» (2 Tim 4:7). Because it is not easy to maintain the faith, not even within that human society which is the visible Church, defined as “holy and sinful” by the Holy Bishop Ambrose, followed centuries later by Cardinal Joseph Ratzinger who, meditating on the ninth station of the Way of the Cross in 2005, lamented: «How much filth there is in the Church, and even among those who, in the priesthood, should belong completely to him!»
Who is this priest who ascended the pulpit to preach in memory of Bishop Hadrian? I am anunprofitable servant. As the Lord Jesus says: «When you have done all that you were commanded, say, “So should it be with you. When you have done all you have been commanded, say, “We are unprofitable servants; we have done what we were obliged to do”» (Page 17:10). What was my intimate relationship with him? I answer by saying that the Gospel of Luke speaks of the great reserve of the Blessed Virgin Mary, who «And Mary kept all these things, reflecting on them in her heart» (Page 2:19).
The Apostle writes to the people of Corinth:« Where, O death, is your victory?» (1 Color 15:55). Reflecting on this passage at the end of his life, the Roman Pontiff Benedict XVI commented: «I am not preparing for the end but for an encounter, since death opens the way to life, to eternal life, which is not an infinite duplicate of the present time, but something completely new».
Have a good journey into the «new» world,and a good journey into the «eternal», Bishop Adriano. You have done what you had to do, like all of us «unprofitable servants». I bear witness to this as a son, friend, and brother. Every September 11th, as long as I am physically able, I will come to this place, to the particular Church of San Marino-Montefeltro, to which I belong as a priest — although I did not live in Montefeltro but in Rome with you — to celebrate in your birthplace, now also your burial place, a Holy Mass for the immortal soul of the father, friend, and brother you were to me.
EXEQUIAS FÚNEBRES DEL NUNCIO APOSTÓLICO ADRIANO BERNARDINI. HOMILÍA PRONUNCIADA POR EL PADRE ARIEL S. LEVI GUALDO
Diócesis de San Marino-Montefeltro, Iglesia del Monasterio de Piandimeleto, 15 September of 2025. Exequias fúnebres de S.E. Mons. Adriano Bernardini, Arzobispo titular de Faleri y Nuncio Apostólico.
«En aquel tiempo, Jesús dijo a sus discípulos: “No se inquieten. Crean en Dios y crean también en mí. En la Casa de mi Padre hay muchas habitaciones; si no fuera así, se lo habría dicho a ustedes. Yo voy a prepararles un lugar. Y cuando haya ido y les haya preparado un lugar, volveré otra vez para llevarlos conmigo, a fin de que donde yo esté, estén también ustedes. Ya conocen el camino del lugar adonde voy”. Tomás le dijo: “Señor, no sabemos adónde vas. ¿Cómo vamos a conocer el camino?”.Jesús le respondió: “Yo soy el Camino, la Verdad y la Vida. Nadie va al Padre, sino por mí”».
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Venerables ObisposDomenico,pastor de esta nuestraIglesia particular and Andreapastor emérito, Cohermanos sacerdotes, amigos y todos estimados presentes: «Gracia y paz a vosotros de parte de Dios nuestro Padre y del Señor Jesucristo».
Recibiendo el 30 de agosto la unción de los enfermos Adriano Bernardini, Arzobispo titular de Faleri y Nuncio Apostólico, me susurró las palabras del Evangelio de Juan: "Dad, ha llegado la hora» (Jn 17, 1-2). Por eso he elegido despedirlo con una homilía extraída de este Cuarto Evangelio, donde el Apóstol Pedro pregunta a Jesús: «Señor, ¿adónde vas?». Jesús responde a Pedro que aún no estaba preparado: «Adonde yo voy, tú no puedes seguirme ahora; me seguirás más tarde». Lo mismo había dicho poco antes a todos los discípulos: «Adonde yo voy, vosotros no podéis venir» (Jn 13, 33-34)
Son fragmentos que revelan la emoción por la inminente separación del Divino Maestro.Quizás es por eso que las palabras del Evangelio recién proclamado se abren con una invitación de Jesús que se convierte, además de promesa, en bálsamo: «No se turbe vuestro corazón. Tened fe en Dios y tened fe también en mí. En la casa de mi Padre hay muchas moradas».
Con sus palabrasJesús está haciendo de su partida y del vacío que deja una ocasión de renacimiento para sus discípulos. Pidiéndoles fe, los impulsa a transformar el miedo hacia lo nuevo y el terror al abandono en valor para entregarse, apoyándose en el Señor que promete ir a preparar un lugar para ellos. Él vive su partida en relación con quien se queda y muestra que no lo está abandonando, sino que está inaugurando una fase diferente de relación con ellos. La separación es en vista de una nueva acogida basada en una promesa precisa: «Os tomaré conmigo» (Jn 14, 2-3).
En una circunstancia difícil como estaes bueno volver a los inicios, cuando los discípulos, futuros apóstoles, tuvieron el primer contacto con Jesús y le preguntaron: «Rabí, Maestro, ¿dónde moras?». Les dijo: «Venid y veréis».
“Permanecer” o “morar”, “venir” y “ver”son los verbos que sobretodo en el Evangelio de Juan describen el camino de fe, la llegada del discípulo y la respuesta a la pregunta de Pedro: «¿Adónde vas, dónde podemos encontrarte y hallarte de nuevo?». Jesús dirá un día: «Permaneced en mi amor, como el sarmiento permanece en la vid, porque yo he guardado los mandamientos de mi Padre y permanezco en su amor. Ese es el lugar donde habito, permanezco y moro» (Jn 15, 9-10).
He aquí la meta del discípulopara la cual no hay necesidad de esperar el tránsito de la muerte, porque está aquí, ahora, disponible para todos, porque Jesús se ha hecho camino. No es una realidad futura que se revelará más allá de esta vida a través de la muerte, un paso difícil para quien debe atraversarlo y un doloroso legado para quien deba convivir con el recuerdo, sino un regalo presente para quien «cree en él» (Jn 14, 12).
Que no sea pues turbado nuestro corazón ante la separación,sino preparémonos desde ahora a reconocer el lugar que a cada uno de nosotros corresponde en la morada eterna que nos aguarda. Que es similar al lugar del discípulo amado quien reclinó su cabeza en el pecho de Jesús en la última cena. Este estaba reclinado en el seno de Jesús (Jn 13, 25), el cual, como dice el prólogo joánico «ha vuelto al seno del Padre y ha abierto el camino» (Jn 1,18), ahora «habiendo llegado su hora de pasar de este mundo al Padre (Jn 13, 1) nos dice: «Nadie va al Padre sino por mí».
Para tratar de proponer las razones no fáciles,pero alcanzables y realizables del Santo Evangelio, la Iglesia se sirve desde siempre de muchos medios, incluida la diplomacia. Esto es el Nuncio Apostólico: un portador y anunciador del Santo Evangelio llamado a realizar laPeace of Christen el mundo. Pero intentemos representar todo esto con un ejemplo concreto: en octubre de 1962 el mundo rozó la Tercera Guerra Mundial con la “crisis de Cuba”. Ya los dos interlocutores, Nikita Jrushchov y John Fitzgerald Kennedy no podían hablar ni negociar, porque ninguno de los dos estaba dispuesto a dar un paso atrás. Fue en ese momento trágico cuando intervino el Santo Pontífice Juan XXIII que, es bueno recordarlo, no era propiamente aquel simple campesino representado en ciertas iconografías populares. Provenía del mundo de la diplomacia y había sido un diplomático refinado, especialmente en su función como nuncio apostólico en Francia. Los dos interlocutores acogieron el llamamiento simultáneamente y las cabezas misilísticas en ruta hacia Cuba volvieron para atrás. Pocos meses después, en abril de 1963, el Santo Pontífice publicó su encíclicaPeace on Earth.El mensaje de paz del Evangelio prevaleció gracias a la diplomacia pontificia. Hoy, los libros de historia contemporánea narran que aquella intervención diplomática salvó a la humanidad del riesgo de una Tercera Guerra Mundial.
En lugar de recitar las letanías de las virtudes aludiré a un defecto suyo,para demostrar cómo un servidor de la Iglesia y del Papado puede mutar un defecto en virtud a través de las tres virtudes de fe, esperanza y caridad (cf..The Cor 13, 1-13), las cuales no se sostienen sobre emociones, o peor aún sobre ideologías viscerales, sino sobre la razón. Faith seeking understandinge inversamenteunderstanding seeking faith, es decir: la fe requiere la razón e inversamente la razón requiere la fe, como enunció el padre de la escolástica clásica San Anselmo de Aosta remitiéndose a su vez al pensamiento del Santo Padre y doctor de la Iglesia Agustín obispo de Hipona:I believe in order to understande inversamenteI understand that you can trust, o sea, creo para entender, entiendo para creer. Y finalmente se llega al Santo Pontífice Juan Pablo II que resumió esta relación entre razón y fe en la encíclicaFaith and Reason, fe y razón.
Decidido por temperamento,era capaz de volverse inamovible. En los últimos meses de vida fue debilitado por la enfermedad, pero conservaba su carácter peculiar. Un día, durante su última estancia en la casa de cura romana Villa del Rosario — donde, por cierto, fue atendido de modo excelente por médicos, paramédicos y religiosas —, empezó a considerar correcta una cosa errónea que habría podido ser nociva para él. Se lo dije y, at first, casi se enojó, pero lo calmé recordándole la página del Evangelio en la cual se narra el discurso en que Jesús dice a Pedro: «“En verdad, en verdad te digo: cuando eras más joven, te ceñías e ibas adonde querías; pero cuando seas viejo, extenderás tus manos, y otro te ceñirá y te llevará adonde no quieras”» (Jn 21, 18). Sonrió y respondió irónico: está bien, te seguiré, pero trata de llevarme adonde yo quiero ir».
A las personas de carácter decidido la Cristiandad debe mucho,basta pensar en el pasaje de los Hechos de los Apóstoles donde se narra que el Beato Apóstol Pablo «discutía con los griegos» (traducción: reñía con ellos); «pero estos buscaban matarlo» (traducción: porque no lo soportaban). «Los hermanos, al saberlo, lo condujeron a Cesarea y de allí lo enviaron a Tarso» (traducción: intentemos salvarle la vida en nombre de la naciente caridad cristiana). Y al cierre la diplomática conclusión de esta crónaca: «Así la Iglesia, por toda Judea, Galilea y Samaria, tenía paz» (que traducido significa: menos mal que se fue) (Hch 9, 29-31). Y sin embargo, ¿cuánto le debemos al carácter decidido y no poco espinoso del Beato Apóstol Pablo?
He honrado su voluntad evitando beatificaciones por medio de relatos épicos y biografías triunfales, como a veces se suele hacer en los funerales, cosas detestadas por él, también porque ninguno de nosotros conoce el juicio de Dios, pero todos sabemos cuán grande es su recompensa para sus siervos fieles, porque solo los hombres de fe forjados por las auténticas virtudes logran mutar en servicio precioso para la Iglesia incluso sus aparentes defectos; y en tal sentido, desde San Pablo hasta San Agustín, la lista de estos hombres extraordinarios es muy larga. No son los hombres decididos por su fuerza de carácter los que dañan a la Iglesia, sino aquellos que no saben decir sí cuando es sí y no cuando es no (See. Mt 5, 37); son débiles orgullosos de su debilidad velada en espiritualismos y misticismos, inconscientes de que nosotros, en la secuela de Cristo, hemos sido llamados a ser la sal y no el azúcar de la tierra (cf.. Mt 5, 13-16). In fact, cuando fuimos consagrados sacerdotes no se nos regaló un pensimiento empalagoso, el Obispo consagrante nos dijo: «Date cuenta de lo que harás, imita lo que celebrarás, conforma tu vida al misterio de la cruz de Cristo Señor». Todo ello, basado en las palabras del Divino Maestro que nos ha advertido: «Si alguno quiere venir en pos de mí, niéguese a sí mismo, tome su cruz y me siga» (Mt 16, 24-25).
Todo esto él ha buscado comprenderlo,vivirlo y transmitirlo a través de un modo particular de anunciar y llevar el Evangelio: la diplomacia eclesiástica al servicio de la Iglesia de Cristo y de la Sede Apostólica.
La fuente de la verdadera diplomacia eclesiásticaestá toda contenida en las líneas, dentro de las líneas y más allá de las líneas del Evangelio que, de siglo en siglo, hasta el retorno de Cristo al final de los tiempos, no cesará de poner en evidencia nuestras miserias y nuestras riquezas humanas, nuestros límites y nuestras grandezas, nuestros pecados y nuestras virtudes cristianas. Y en estos tiempos, quizás más que nunca, podemos decir con el Beato Apóstol Pablo: «He combatido el buen combate, he terminado mi carrera, he guardado la fe» (2 Tim 4, 6). Porque no es fácil conservar la fe, ni siquiera dentro de aquella sociedad humana que es la Iglesia visible, definida «Santa y pecadora» por el Santo obispo Ambrosio, o siglos después, por el Cardenal Joseph Ratzinger quien meditando en 2005 la novena estación del Vía Crucis lamentó: «¡Cuánta suciedad hay en la Iglesia, y precisamente entre aquellos que, en el sacerdocio, deberían pertenecerle completamente!».
¿Quién es este sacerdote subido al púlpito a predicar en memoria de Adriano obispo?Soy un siervo inútil. Como de hecho dice el Señor Jesús: «“Cuando hayáis hecho todo lo que se os ha mandado, decid: “Somos siervos inútiles. Hemos hecho lo que debíamos hacer””»(LC 17, 10). ¿Cuál era mi relación íntima con él? Respondo diciendo que en el Evangelio lucano se habla de la gran reserva de la Bienaventurada Virgen María que «por su parte, guardaba todas estas cosas meditándolas en su corazón» (LC 2, 19).
Escribe el Apóstol a los habitantes de Corinto:«¿Dónde está, oh muerte, tu victoria?» (The Cor 15, 55). Reflexionando sobre este paso al final de su vida, el Sumo Pontífice Benedicto XVI comentó: «No me preparo para el final sino para un encuentro porque la muerte abre a la vida, a la vida eterna, que no es un infinito duplicado del tiempo presente, sino algo completamente nuevo».
Buen viaje hacia lo «nuevo» buen viaje «hacia lo eterno»,Adriano obispo, has hecho cuanto debías hacer, como todos nosotros «siervos inútiles», de ello soy testigo como hijo, amigo y hermano. Cada 11 de septiembre, mientras físicamente me sea posible, vendré a este lugar bajo la jurisdicción de la Iglesia particular de San Marino-Montefeltro, a la cual pertenezco como presbítero — aunque no haya vivido en Montefeltro sino en Roma contigo —, para celebrar en tu lugar natal, ya hoy tu lugar de sepultura, una Santa Misa por el alma inmortal del padre, del amigo y del hermano que has sido para mí.
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2025/08/Padre-Ariel-foto-2025-piccola.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2025-09-15 22:48:372025-09-19 23:37:01Funeral funeral of the apostolic nuncio Adriano Bernardini. Homily pronounced by Father Ariel S. Levi di Gualdo - Funeral Mass for Apostolic Nuncio Adriano Bernardini. Homily delivered by Father Ariel S. Levi di Gualdo -
Between Prozan and Prozac. QUEI PRETI CHE DERAGLIANO E SANTA MARIA DELL’EQUILIBRIO
Stiamo assistendo da giorni al caso di alcuni sacerdoti che hanno abbandonano il loro ministero, reputando che la causa sia anche dovuta a una questione di disequilibrio di quella virtù umana della temperanza e della fede. Questo porta sostanzialmente all’attuazione di due possibili scenari: c’è chi spinge sull’acceleratore della tradizione e del romantico passato retrò con la speranza di trovare una panacea ai mali della Chiesa e chi si tuffa sul progressismo spinto che sfiora pericolosamente l’eresia e lo scisma manifesto e conclamato.
– The briefs of the Fathers of the Isle of Patmos –
Author Editors of The Island of Patmos
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Tra le tante devozioni mariane— vere o presunte — che affollano laOrbe catholicane esiste una molto simpatica che a nostro modo di vedere è decisamente originale e significativa. Stiamo parlando dellaAlma Aequilibri Materche è stata ribattezzata col nome di Santa Maria dell’Equilibrio, della cui festa non esiste data, perché da mane a sera, va invocata. Chi avrà piacere di conoscere di più la storia di questa devozione mariana potrà facilmente trovare varie notizie sul web e in altre fonti, per noi invece è occasione di spunto per alcune riflessioni sparse.
Nella vita di tutti giornic’è bisogno di equilibrio che è quella qualità umana che attiene alla virtù della temperanza. L’equilibrio tempera l’intelligenza e la rafforza, rendendola più arguta ed efficace. Nella stessa vita spirituale l’equilibrio è ugualmente fondamentale perché una fede senza equilibrio, ossia disequilibrata, è una fede caotica capace di ogni tipo di aberrazione e di esagerazione.
L’intelligenza della fede ragionevolenon può fare a meno dell’equilibrio così come un ministro di Dio non può che desiderare nell’esercizio del suo ufficio di essere equilibrato nella dottrina e nella pratica pastorale fuggendo gli antipodi della focosa emotività e dell’arido razionalismo.
Perché diciamo questo?Perché stiamoassistendo da giorni al caso di alcuni sacerdoti che hanno abbandonano il loro ministero, reputando che la causa sia anche dovuta a una questione di disequilibrio di quella virtù umana della temperanza e della fede. Questo porta sostanzialmente all’attuazione di due possibili scenari diversi nei fatti ma comuni nell’errore: c’è chi spinge sull’acceleratore della tradizione e del romantico passato retrò con la speranza di trovare una panacea ai mali della Chiesa e chi si tuffa sul progressismo spinto che sfiora pericolosamente l’eresia e lo scisma manifesto e conclamato.
Reputiamo che accertare che un uomo sia privo di equilibrionon sia materia per una querela, così come prendere atto e all’occorrenza segnalare che unminister in sacredsia incorso nella pratica e nella forma in posizioni eterodosse e di separazione dal corpo ecclesiale della Chiesa non costituisca materia da Codice di diritto penale, semmai canonica e di materia che attiene al foro interno.
Questa metodologia è ahinoi tristemente notanelle variopinte lobby arcobalenate dove il processo alle intenzioni e ai pensieri equivale a una violenta repressione di chi “non la pensa come me”. Di chi vuole pavoneggiarsi in tolleranza, sapienza e acume intellettuale o teologico ma di fatto è irretito dall’ideologia e dalla superbia del sé che è la negazione stessa di ogni sano equilibrio e della capacità di andare dentro le cose.
Come Padri dell’Isola di Patmosreputiamo e riaffermiamo la libertà di utilizzare del libero arbitrio come meglio si reputa — sapendo che il Creatore stesso è il primo a lasciare libere le sue creature — anche a costo di rinnegare la fede e la Chiesa e cadere nell’errore e nel peccato. Siamo però ugualmente convinti che in virtù di questa libertà e assunzione di responsabilità nelle proprie posizioni — teologiche o non — ognuno debba lasciare agli altri la libertà della critica e del dissenso, non certo mandando messaggi intimidatori, o paventando improbabili querele seguendo il consolidato stile di certe lobby arcobalenate ormai specializzate a chiedere la condanna all’ergastolo e allacarcerazione dura del 41bisper coloro che osano esercitare la libertà di pensiero e di opinione. Tema questo al quale, i nostri padri Ariel S. Levi di Gualdo e Ivano Liguori dedicarono un libro che non ha perso attualità, anzi l’ha acquistata col passar del tempo: From Prozan to Prozac.
From the island of Patmos, 9 September 2025
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2022/01/faviconbianco150.jpg?fit=150,150&ssl=1150150DraftingHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngDrafting2025-09-09 14:41:572025-09-09 14:41:57Between Prozan and Prozac. Those priests who deragliano and Santa Maria of balance
The Giubigay of those updated Jesuits that were until yesterday affected by moralphobia
Among the new generation Jesuits tolerance, The inclusive spirit and the various rainbows will soon come to such a level that will be forbidden to make any reflection within the church to intelligent and Catholic people so as not to offend the Jesuit imbeciles.
— The Briefs of the Fathers of The Island of Patmos —
Having been a pupil formed by the Jesuits of the old and now extinct Ignazian school, at due respect to distinguish the meritorious company of Jesus who was, that is, that of my masters (see WHO), by the current Indie Company, inside which everything and more, including electrocuted and skidded.
Caused enormous pain in those who live, like us fathers of the island of Patmos, A deep and deep -rooted Eucharistic faith, witnessing the Festival of SacrileGherans in the Church-Simbolo of the Jesuits: The historic Roman Church of the Jesus (see video WHO e WHO). Yet these are the Jesuits themselves that in their male schools, until not many decades ago, They made teenagers sleep with their hands out of the sheets, always keeping a soft light on in the dormitories to avoid “Turpin” sins against purity. Because there was the entire mystery of evil there, inside the underwear, then, out of everything else, It could also be mentioned above, Starting from the most serious sins against charity. And we fly over the model of absolute purity of San Luigi Gonzaga, sometimes the psychological terrorism; model impossible to reach, for as it was presented, Perhaps to the perverse purpose of making the poor teenagers feel in the sempartial sin and forcing them to weekly confessions?
Needless to say, But I say it the same because in doing so I enjoy like Dante Alighieri on the lines of the XXXIIII Canto del Paradiso: because it does not impose certain Jesuit models of forced purity, as well as absolute, To Father James Martin and his rainbow friendly friendly? A little’ of old and healthy absolute purity at San Luigi Gonzaga, he would not hurt him, or not?
It is an extreme punishment See the members of today's Indie company to make public scandal giving sacrilegiously the body of Christ to the couples of happy and proud gays that are handful in the hand at the Eucharistic canteen with their boyfriend convinced that in error they are not theirs, but the Church. Because that's the problem, I go by repeating unnecessarily for years: Within our poor and disastrous Church there are subjects who have a distorted sense and purposes, not welcoming the sinner anymore, which must always be accepted, forgiven and blessed precisely for the mission entrusted to us by Christ, but they welcome the sin that they bless together with the sinner who lives proud in sin, thus leading armies of souls towards perdition. This did yesterday the members of the Indie Company in the Church of the Jesus, The same who until yesterday made psychological terrorism through the image of St. Luigi Gonzaga towards teenagers guilty of exciting themselves at the sight of a beautiful girl.
But then it is known: Among the new generation Jesuits tolerance, The inclusive spirit and the various rainbows will soon come to such a level that will be forbidden to make any reflection within the church to intelligent and Catholic people so as not to offend the Jesuit imbeciles.
From the island of Patmos, 7 September 2025
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The Fathers of the Island of Patmos
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2025/08/Padre-Ariel-foto-2025-piccola.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2025-09-07 22:23:232025-09-07 23:48:27The updated Jesuit Giubigay that were until yesterday affected by Moralphobia
The disciple is called not only to start, MA ANCHE A PORTARE A COMPIMENTO
It should be, also in the disciple, freedom and lightness to complete the path of life traveled as a sequence of Christ. Love is called to become responsibility and freedom perseverance: lì si situa la necessaria rinuncia, purification, spogliazione.
L’immagine prevalente che di Gesùci hanno trasmesso i Vangeli è quella di un carismatico itinerante che impone a chi intende seguirlo la rottura con l’ethostradizionale esclusivamente in forza della sua parola, tanto le richieste dovettero apparire e tuttora ci appaiono estreme, come nel caso di questa: «Lascia che i morti seppelliscano i loro morti; tu invece va’ e annuncia il regno di Dio» (LC 9,60).
Ma l’etica di Gesù è l’etica dell’attesa,incompatibile con l’etica moderna del progresso o con l’etica dei valori. Il brano di Vangelo di questa domenica misura la qualità del rapporto di Gesù con i discepoli, nonché la distanza che ci separa dal suo sentire religioso appena ci si affacci seriamente oltre la spessa cortina dell’elaborazione teologica. Let's read it:
«Una folla numerosa andava con Gesù. Egli si voltò e disse loro: “Se uno viene a me e non mi ama più di quanto ami suo padre, Mother, la moglie, children, the brothers, le sorelle e perfino la propria vita, non può essere mio discepolo. Colui che non porta la propria croce e non viene dietro a me, non può essere mio discepolo. Chi di voi, volendo costruire una torre, non siede prima a calcolare la spesa e a vedere se ha i mezzi per portarla a termine? Per evitare che, se getta le fondamenta e non è in grado di finire il lavoro, tutti coloro che vedono comincino a deriderlo, saying: ‘Costui ha iniziato a costruire, ma non è stato capace di finire il lavoro’. Oppure quale re, going to war against another king, he does not sit down first to examine whether he can confront with ten thousand men whoever comes to meet him with twenty thousand? if not, while the other is still far away, gli manda dei messaggeri per chiedere pace. Così chiunque di voi non rinuncia a tutti i suoi averi, non può essere mio discepolo”» (LC 14,25-33).
L’occasione per i brevi detti di Gesùconservati dall’odierna pagina evangelica è narrata nel versetto d’apertura: «Una folla numerosa andava con Gesù. Egli si voltò e disse». La gente andavae Gesù si volta: il lettore capisce in questo modo che è ripreso il viaggio. So long as, precedentemente, il Signore veniva colto a tavola coi suoi discepoli, invitato da un capo dei farisei (LC 14,1). E ricordiamo anche la situazione del vangelo di domenica scorsa circa la scelta dei posti e degli invitati, mentre ora l’evangelista richiama l’attenzione sul viaggio che Gesù ha intrapreso e che giungerà a compimento in Gerusalemme. Il precedente contesto del banchetto terminava con parole di invito per tutti, affinché la casa fosse riempita: «Esci per le strade e lungo le siepi e costringili ad entrare, perché la mia casa si riempia» (LC 14,23); ora invece le parole di Gesù aggiungono qualcosa e chiariscono come poter entrare in quella casa. Si tratta di esigenti condizioni per poter seguire Gesù, alcune regole, indeed, per essere discepoli, sono necessarie. E, Once again, queste parole sono per tutti coloro che vogliono dirsi cristiani. L’invito ad amare Gesù più dei propri genitori, a portare la croce, e a rinunciare agli averi non è qualcosa riservato a pochi eletti, ma vale per ogni discepolo che vuole essere di Cristo.
Le parole sulle relazioni familiarile troviamo anche nel Vangelo di Matteo, quasi identiche, ma nel primo evangelista mancano le due brevi parabole, quella sulla torre e quella sul re che va in guerra, che sono dunque materiale propriamente lucano, attinto da una fonte precipua di questo evangelista. Sono in effetti parole che colpiscono, la sensibilità moderna recepisce come molto duro il contrasto di amare e odiare se riferito ai propri familiari o addirittura alla propria stessa vita: «Se uno viene a me e non mi ama più di quanto ami suo padre, Mother, la moglie, children, the brothers, le sorelle e perfino la propria vita, non può essere mio discepolo» (v.26). Gesù sta davvero chiedendo un rifiuto dei rapporti umani, una rigidità con gli altri, anche con quelli della propria famiglia? Senza depotenziare la tensione escatologica cha ha animato la predicazione di Gesù possiamo affermare che qui siamo di fronte ad un tipico ebraismo, dove il verbo odiare vuol dire: «porre dopo, mettere in secondo piano». Troviamo questo tipo di ricorrenze nell’Antico Testamento, come pure nei Vangeli, per esempio nel passo di Matteo: «Nessuno può servire due padroni, perché o odierà l’uno e amerà l’altro, oppure si affezionerà all’uno e disprezzerà l’altro. Non potete servire Dio e la ricchezza» (Mt 6,24). Proprio Matteo ci aiuta a capire meglio le esigenti parole di Gesù, perché le riporta in una forma attenuata, ovvero senza usare il verbo odiare, ma un comparativo: «Chi ama padre o madre più di me, It is not worthy of me; chi ama figlio o figlia più di me, not worthy of me " (Mt 10,37). It deals with, in conclusione, di subordinare ogni amore a quello per il Signore, senza cessare di amare coloro che la legge stessa comanda di amare, come i propri genitori. Vuol dire che essere discepoli è una cosa seria, a maggior ragione nel tempo che si è fatto breve, e queste sono indicazioni valide per tutti i credenti in Cristo, lo abbiamo già detto, e per ogni momento della vita.
Seguono, then, le parole di Gesù sul portare la croce,già incontrate inLC 9,23, e infine due brevi parabole. Come detto all’inizio di questo commento è da lì che si deve partire per comprendere cosa comporti essere discepoli. Queste parabole hanno in comune il denominatore della lotta e della perseveranza. Seguire Gesù equivale acostruire una torre, occorre impegno e costanza, come il costruire una casa sulla roccia (cf.. Mt 7,24); equivale adandare in guerra, sapendo ben misurare le proprie forze.
La sequela è esigenteanche perché il discepolo è chiamato non solo a iniziare, but also to complete (vv. 28.29.30), e indispensabile per la sequela è la disponibilità a perdere tutto, anche «la propria vita» (v.26). Il bene da possedere è la rinuncia ai beni, imparare l’arte della perdita, del diminuire, del non cadere nelle maglie del possesso o della logica dell’avere. Jesus, afferma Paolo, «svuotò sé stesso» (Fil 2,7) e «da ricco che era, si fece povero» (2Color 8,9). It should be, also in the disciple, freedom and lightness to complete the path of life traveled as a sequence of Christ. Love is called to become responsibility and freedom perseverance: lì si situa la necessaria rinuncia, purification, spogliazione. Le esigenze della sequela hanno dunque a che fare con il tutto della persona — il suo cuore — e con il tutto del suo tempo, per la durata della sua vita. E ci mettono in guardia dal rischio di lasciare a metà l’opera intrapresa.
Clemente Alessandrino (ProtretticoX,39) parlava della fede come di «un bel rischio» (kalòs kíndynos). Per i primi cristiani spesso aderire a Cristo, in un contesto a maggioranza pagano, comportava persecuzioni e perfino il martirio. Today, nei nostri paesi di vecchia e stanca cristianità, il prezzo della conversione non è sentito e ancor meno pagato. Cerchiamo l’assicurazione che elimina l’insicurezza ed i rischi, anche per ciò che riguarda la fede e la sua testimonianza, When, instead, Jesus, invita a perdere tutto per seguire Lui. Non nascondiamo di provare difficoltà di fronte alle parole dure ed esigenti di Gesù dimenticando che la radicalità del vangelo ha anzitutto una valenza di rivelazione, svela, that is, prospettive che altrimenti ci resterebbero inaccessibili. Lo ha ricordato anche Papa Leone XIV in un recente Angelus:
«Fratelli e sorelle, è bella la provocazione che ci giunge dal Vangelo di oggi: mentre a volte ci capita di giudicare chi è lontano dalla fede, Gesù mette in crisi “la sicurezza dei credenti”. They, indeed, ci dice che non basta professare la fede con le parole, mangiare e bere con Lui celebrando l’Eucaristia o conoscere bene gli insegnamenti cristiani. La nostra fede è autentica quando abbraccia tutta la nostra vita, quando diventa un criterio per le nostre scelte, quando ci rende donne e uomini che si impegnano nel bene e rischiano nell’amore proprio come ha fatto Gesù; Egli non ha scelto la via facile del successo o del potere ma, pur di salvarci, ci ha amati fino ad attraversare la “porta stretta” della Croce. Lui è la misura della nostra fede, Lui è la porta che dobbiamo attraversare per essere salvati (See GV 10,9), vivendo il suo stesso amore e diventando, con la nostra vita, operatori di giustizia e di pace» (WHO).
From the Hermitage, 7 September 2025
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Sant'Angelo Cave in Ripe (Civitella del Tronto)
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2023/06/monaco-eremita-piccolo-.jpg?fit=150,150&ssl=1150150hermit monkHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pnghermit monk2025-09-07 15:22:332025-09-07 15:22:33The disciple is called not only to start, but also to complete
The powerful I CAN'T BE SILENT Is making Google tremble
After this attack by the fearsome and powerful Silerian leader, In Silicon Valley they are trembling. In fact, there are many great uncertainties at the reopening of Monday of the Wall Street Stock Exchange, where a drastic collapse of Google actions is expected.
- the corner of the ridiculous -
Author Editors of The Island of Patmos
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All lovers of the grotesque comedian They know the clerical gossip site I cannot be silent, the manager of whom, as we say in Rome, save 'Yes Coijo, COIJO. Then, If someone redeem him, At that point he sends delusional letters to the dicasteries of the Holy See, at the Italian Episcopal Conference, To the diocesan bishops, to the Presidency of the Italian Republic, to the Ministry of Defense, to the European Parliament, to the United Nations, to the Pentagon and so on., not failing to archive "press releases" written by non -existent associations published on strictly anonymous sites (cf.. WHO). The whole, needless to say, in hope or, better, in the certainty of being even serious. But here is his last pearl that we take from a response given to the public socialby the journalist Francesco Capozza Vaticanista de Time:
After this attack by the fearsome and powerful Silerian leader, In Silicon Valley they are trembling. In fact, there are many great uncertainties at the reopening of Monday of the Wall Street Stock Exchange, where a drastic collapse is expected on the Google actions market.
Silere does not have to continue existing and living To make us enjoy in that healthy enjoyment aroused by the tragicomic ridiculous, because it has always, The best comedians, are those that, unaware of being it, they take themselves terribly seriously.
From the island of Patmos, 6 September 2025
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Our previous articles on the Band of the Silerian:
– 16 August 2025 —I CAN'T BE SILENT And that word taboo that he just can't pronounce: "HOMOSEXUALITY" (To open the article click WHO)
– 14 August 2025 — There is a homosexual? AT THAT TIME I CAN'T BE SILENT Also defends the indefensible(To open the article click WHO)
– 29 March 2025 — Always about I CAN'T BE SILENT: DAL “Vertical man"A" Fireculo "and" quadhow "of Leonardo Sciascia (To open the article click WHO)
– 21 March 2025 — I CAN'T BE SILENT 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 WHO)
– 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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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2022/01/faviconbianco150.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2025-09-06 10:56:052025-09-06 11:17:12The powerful Silere is not possible to make Google tremble
That Pope Francis to discover narrated by Andrea Tornielli
A key element without which the realistic reading of a personality and a complex figure like that of man Jorge Mario Bergoglio would not be easy to read: Francesco is the first Roman Pontiff ordered priest after the Second Vatican Council and for this, Unlike its four predecessors, He does not feel the need to defend or justify this last great Assize of the Church.
— Books and reviews —
Author: Jorge Facio Lynx President of Editions The island of Patmos
With his latest literary workFrancesco. The Pope of Mercy(Piemme, 2025), Andrea Tornielli offers readers a work that is worth the simple biography, going beyond certain exaltations of more or less hagiographic circumstances, often dedicated to the figures of the supreme popes.
In his narrative, measured and precise the author, who met and attended Jorge Mario Bergoglio years before his election to the Sacred Soglio, It offers a very interesting direct story, without trying the fictional stories aimed at teasing the emotion of the public. A sober news, As it is in the style of this author, capable of bringing out the most authentic and human dimension of the Roman Pontiff who has been disappeared for a few months.
One of the most interesting elements It is the reconstruction of the time between the renunciation of Benedict XVI to the subsequent conclave. The author introduces the reader into the atmosphere that hovered among the cardinals, also giving the book a historical value, because it documents with precision and rigor the days preceding the election of Francesco, a meticulous work already done in the past with its rich historical biographies on the summary popes of the twentieth century. Following this already consolidated style, in his Francesco. The Pope of MercyIt offers a linear story of facts, choices, Words and gestures.
Andrea Tornielli also highlights an element Key without which the realistic reading of a personality and a complex figure like that of man Jorge Mario Bergoglio would not be easy to read: Francesco is the first Roman Pontiff ordered priest after the Second Vatican Council and for this, Unlike its four predecessors, He does not feel the need to defend or justify this last great Assize of the Church; For him it is an element that constitutes an integral part of ecclesial living, that as such it should be lived and that's it. This aspect deeply marks its pontificate: The Council is no longer something to explain, If necessary, even to be justified, as on several occasions he had to do Benedict XVI, but a reality assumed and lived naturally.
Attention is also paid to various details of the life of Cardinal Jorge Mario Bergoglio, Then of the Supreme Pontiff Francesco, paying attention to memories related to dates of particular anniversaries, to family situations or even to simple sentences expressed in previous meetings, or in putting their interlocutors at ease, creating a family climate.
The descriptions remain faithful to the reality of the facts, without ever transcending into those fainted narrative artifices today so much in vogue in communication, When you decide to enhance true or presumed qualities of the "dear extinct". But precisely in this decisive and precise news the true strength of the Pope is glimpsed in relief by the author's acumen: the ability to get close to everyone, in particular to those who suffer or are found in a time of difficulty.
Some personal episodes are also narrated, such as the disease and death of the author's parents and the constant proximity and interest of Pope Francis, sign of a relationship that exceeds roles, manifesting and teaching that, When you want to be close to someone, It doesn't matter who you are and what position you hold, because if you want you can always find time for a simple gesture, like a phone call or a small text message.
Many other details follow one another characterizing the personality of the man Jorge Mario Bergoglio and the Supreme Pontiff Francesco: From criticism to contemporary culture based on values contrary to life, already reported previously by the highest Pontiff John Paul II and Benedict XVI as "Culture of Death", To follow with the calls of Francesco to the concept of "scrap culture", The dramas of the elderly abandoned in a sort of silent euthanasia, The pain for abortions that "break the bond with the future", the "theory" of gender contrary to the natural data or exasperated ecology that sees man as a problem or viruses to be eliminated. For Pope Francis, on the contrary, The man remains the administrator and custodian of the creation, called to transform what it receives into living culture.
The theme of peace then occupies a central place. For Francesco it is not enough to disarm the arsenals because "the minds must be disarmed first", that is, the consciences from the culture of war that transforms people into numbers and tools of power. The only antidote is mercy, capable of restoring dignity to man and sense to his future.
There is no shortage of controversy reported without filters, Like the pope's famous joke to those who asked him about cardinal women: "Anyone who wants to suffer a bit of clericalism". In the same way Francesco does not spare himself in criticizing the Marxist ideology, calling it "wrong", even if during his pontificate he was repeatedly branded as a filomarxist. The Holy Father did not fail to replicate that a bundle cannot be made of all the grass, having known good people who were Marxist, but not failing to clarify how wrong the ideology was, Following in this way the thought and pastoral lines of his predecessors Pius XII and John XXIII.
Several times the book returns the image of a Papa-Pastor who leaves nothing of intended towards those who feel lost, Even teaching that only wanting to look for is already a step forward. The testimonies of travel and meetings demonstrate this belief: Pope Francis always relies with confidence and trusts others. Particularly touching the pages that tell the meetings with the weak, in Friends are in malada. The Holy Father has always spoken to the heart, On many occasions also as a consequence, especially to thank those who waited for him for hours to listen to and see him, that is, for those who "welcomed it in his home", It is not lacking to clarify several times that he feels he himself enriched by the experience and hope he received as a gift of grace in these meetings.
In the reflections on the suffering of children, It does not offer theoretical answers: The Pope cries, shares the pain, showing a Christian compassion that goes beyond any speech, following the image of a Christ who suffered and cried on the cross in silence, or expressing only a few words, Also because you cannot always have an answer for everything, many elements, also several dramas of human suffering, like life and death, they remain wrapped in part in the mystery.
Andrea Tornielli's work It may affect not only scholars of ecclesial issues, But anyone who wants to understand the meaning of a complex pontificate, made not very complicated by the event that preceded him, The renunciation of Benedict XVI, In addition to the delicate world geopolitical structure characterized by outbreaks of dangerous wars open everywhere. The author thus returns the portrait of a man who has chosen to be close to people, with a pastoral and human style at times also appeared unusual, For many even extravagant, but who marked the contemporary history of the Church, generating appreciation in many and loss in others. But if we think about it this is the story of all the popes, at least of those who, more than from the schemes, they came out of that quiet mediocrity that tends to satisfy everyone so as not to disconnect anyone. Francesco has certainly disconnected many and, perhaps, Only this is enough not to make him a peaceful mediocre, but a very complex and complicated figure in its apparent simplicity. All tries again that man, every man, It remains a mystery for a large part, including man Jorge Mario Bergoglio, including the Supreme Pontiff Francesco. Then there are those who always have an answer for everything, But this is another matter, or better to say… blessed are they!
the Island of Patmos, 4 September 2025
______________________________
THAT POPE FRANCIS TO BE DISCOVERED, NARRATED BY ANDREA TORNIELLI
A key element without which a realistic reading of a personality and a complex figure like that of Jorge Mario Bergoglio would not be easy: Francis is the first Roman Pontiff ordained a priest after the Second Vatican Council and for this reason, unlike his four predecessors, he does not feel the need to defend or justify this last great assembly of the Church.
— books and reviews—
Author: Jorge Facio Lynx President of the Patmos Island Editions
With his latest literary work,Francesco. The Pope of Mercy (Piemme, 2025), Andrea Tornielli offers readers a work that transcends mere biography, going beyond the more or less hagiographical exaltations often dedicated to the figures of the Supreme Pontiffs. In his measured and precise narrative, the Author, who knew and associated with Jorge Mario Bergoglio years before his election to the sacred throne, offers a highly engaging, direct account, without engaging in fictionalized stories aimed at stirring the audience’s emotions. A sober chronicle, typical of this Author’s style, capable of bringing out the most authentic and human dimension of the Roman Pontiff, who passed away only a few months ago.
One of the most interesting elements is the reconstruction of the time between Benedict XVI’s resignation and the subsequent conclave. The Author immerses the reader in the atmosphere that reigned among the cardinals, lending the book historical value by precisely and rigorously documenting the days preceding Francis’s election, a meticulous work already accomplished in his extensive historical biographies of the 20th-century Supreme Pontiffs. Following this well-established style, his “Francis: The Pope of Mercy” offers a linear account of events, choices, words, and gestures.
Andrea Tornielli also highlights a key element without which a realistic reading of a personality and a complex figure like Jorge Mario Bergoglio would be difficult: Francis is the first Roman Pontiff ordained a priest after the Second Vatican Council, and for this reason, unlike his four predecessors, he feels no need to defend or justify the Church’s last great assembly; for him, it is an integral part of ecclesial life, which must be experienced simply as such. This aspect profoundly marked his pontificate: the Council was no longer something to be explained, or even justified if necessary, as Benedict XVI had to do on several occasions, but a reality accepted and experienced naturally.
Attention is also focused on various details of the life of Cardinal Jorge Mario Bergoglio, later the Supreme Pontiff Francis, paying attention to memories linked to particular anniversaries, family situations, or even simple phrases expressed in previous meetings, or to putting the interlocutors at ease, creating a family atmosphere.
The descriptions remain faithful to the facts, never descending into those sentimental narrative devices so in vogue today, when one decides to extol the real or imagined qualities of the “dearly departed”. But it is precisely in this decisive and precise account that one glimpses the Pope’s true strength, highlighted by the author’s acumen: the ability to reach out to everyone, especially those suffering or experiencing difficulty.
Some personal episodes are also recounted, such as the illness and death of the Author’s parents and the constant closeness and concern of Pope Francis, a sign of a relationship that transcends roles, demonstrating and teaching that, when you want to be close to someone, it doesn’t matter who you are or what position you hold, because if you want, you can always find time for a simple gesture, like a phone call or a quick text message.
The pages unfold with many other details characterizing the personalities of Jorge Mario Bergoglio the man and the Supreme Pontiff Francis: from the criticism of contemporary culture based on values contrary to life, previously denounced by the Supreme Pontiffs John Paul II and Benedict XVI as a «culture of death», to Francis’s references to the concept of a «throwaway culture», the plight of the elderly abandoned in a sort of silent euthanasia, the pain of abortions that «break the link with the future», the “theory” of gender contrary to nature, or the exasperated environmentalism that sees humanity as a problem or a virus to be eliminated. For Pope Francis, on the other hand, humanity remains the administrator and guardian of creation, called to transform what we receive into a living culture.
The theme of peace also occupies a central place. For Francis, disarming arsenals is not enough because «we must first disarm the minds» that is, consciences, from the culture of war that transforms people into numbers and instruments of power. The only antidote is mercy, capable of restoring dignity to humanity and meaning to its future.
There is no shortage of unvarnished polemical points, such as the Pope’s famous quip to those who asked him about female cardinals: «Whoever wants one suffers a bit from clericalism». Likewise, Francis is very strict in his criticism of Marxist ideology, calling it «mistaken», even though he was repeatedly branded a Marxist during his pontificate. The Holy Father did not fail to retort that one cannot tar everyone with the same brush, having known good people who were Marxists, but he did not fail to point out just how mistaken the ideology was, thus following the thinking and pastoral guidelines of his predecessors Pius XII and John XXIII.
The book repeatedly portrays a Pope-shepherd who leaves no stone unturned for those who feel lost, even teaching that simply seeking is a step forward. The testimonies of his travels and encounters demonstrate this conviction: Pope Francis always trusts and entrusts himself to others. Particularly moving are the pages that recount his encounters with the weak, the wounded, or the sick. The Holy Father always spoke from the heart, often as a consequence, especially to thank those who waited for hours to hear and see him, that is, those who «welcomed him into their home». He also repeatedly emphasized that he himself felt enriched by the experience and hope he received as a gift of grace in these encounters.
In his reflections on children’s suffering, he offers no theoretical answers: the Pope weeps, shares the pain, demonstrating a Christian compassion that transcends all discourse, following the image of Christ who suffered and wept on the Cross in silence, or expressing only a few words, also because one cannot always have an answer for everything; many elements, even the various tragedies of human suffering, as of life and death, remain partly shrouded in mystery.
Andrea Tornielli's Work may be of interest not only to scholars of ecclesiastical affairs, but also to anyone seeking to understand the meaning of a complex pontificate, made more than a little complicated by the event that preceded it, the act of renunciation of Benedict XVI, as well as the extremely delicate global geopolitical order characterized by dangerous wars raging everywhere. The Author thus paints a portrait of a man who chose to be close to the people, with a pastoral and humane style that at times seemed unusual, even extravagant to many, yet one that has marked the contemporary history of the Church, generating appreciation in many and confusion in others. However, if we think about it carefully, this is the story of all Pontiffs, at least those who, rather than following the norm, emerged from that quiet mediocrity that tends to please everyone so as to displease no one. Francis has certainly displeased many, and perhaps this alone is enough to make him not a quiet mediocre man, but a highly complex and complicated figure in his apparent simplicity. All of this proves that man, every man, remains largely a mystery, including the man Jorge Mario Bergoglio, including the Supreme Pontiff Francis. Then there are those who always have an answer for everything, but that’s another matter, or rather… lucky them!
From the Island of Patmos, 4 September, 2025
______________________________
That Pope Francis to discover narrated by Andrea Tornielli
Francisco is the first Pontiff ordered priest after the Second Vatican Council and for this reason; Unlike its four predecessors, Does not feel the need to defend or justify the last great assembly of the Church. For him, It is an element that constitutes an integral part of ecclesial living, that as such must be lived. This aspect deeply marks its pontificate: The council is no longer something that must be explained, or even, If it is necessary to justify how Benedict XVI had done several times, but a reality assumed and lived naturally.
—Books and reviews—
Author: Jorge Facio Lynx President of the Editions of the Island of Patmos
.
With his last literary work Francisco. The Pope of Mercy (Piemme, 2025), Andrea Tornielli offers readers a work that transcends simple biography, going far beyond certain exaltations of circumstance, more or less hagiographic, often dedicated to the figures of the pontiffs. With his narrative, measure and precise, The author, who knew and frequented Jorge Mario Bergoglio years before his choice to the sacred Solio, offers a very interesting direct story, Without trying novel stories looks to touch the public emotionality. A sober chronicle, as it is in the style of this author, able to make the most authentic and human dimension of the Roman pontiff dead a few months ago.
One among the most interesting elements, It is the reconstruction of the time elapsed since the renunciation act of Benedict XVI to the successive conclave. The author introduces the reader into the atmosphere that existed among the cardinals, Giving the book with it, A historical value; Because he documented precisely and rigorously the days that preceded the choice of Francisco. A meticulous work already done by the author in his last rich biographies historically of the 20th century pontiffs. Following this already consolidated style, with Francisco. The Pope of MercyThe author offers, A linear story of facts, elections, words and gestures.
Andrea Tornielli arouses a club element without which the realistic reading of a personality and a complex figure such as the man Jorge Mario Bergoglio would not be easy: Francisco is the first Pontiff ordered priest after the Second Vatican Council and for this reason; Unlike its four predecessors, Does not feel the need to defend or justify the last great assembly of the Church. For him, It is an element that constitutes an integral part of ecclesial living, that as such must be lived. This aspect deeply marks its pontificate: The council is no longer something that must be explained, or even, If it is necessary to justify how Benedict XVI had done several times, but a reality assumed and lived naturally.
Attention to several details is also paid of the life of Cardinal Jorge Mario Bergoglio, After the Supreme Pontiff Francisco: paying attention to memories related to special commemoration dates, family situations, or even simple phrases said during previous meetings, or by making your interlocutors feel comfortable, creating a family atmosphere.
The descriptions remain faithful to the reality of the facts, without ever falling into those sensitive narrative artifice, so in vogue in current communication, When it is decided to exalt the true or presumed qualities of the "dear deceased". But it is precisely in this decisive and precise chronicle, the true strength of the Pope is glimpsed, highlighted by the author's insight: The ability to approach all, in particular who suffers or is in a moment of difficulty.
In the work some personal episodes of the author are also narrated, such as the disease and death of his parents and the constant closeness and interest of Pope Francis. Sign of a relationship that exceeded roles, manifesting and teaching that, When you want to be close to someone, No matter who are you or what position you have, Because if you want, You can always find the time for a simple gesture, as a phone call or a small text message.
In the pages of the writing, There are many other details that characterized the personality of the man Jorge Mario Bergoglio and the Pontiff Francisco: From the criticism of contemporary culture based on values contrary to life already denounced precedently by the pontiffs John Paul II and Benedict XVI as "culture of death"; To continue with Francisco's references to the concept of "discard culture": abandoned elder dramas in a kind of silent euthanasia, The pain for abortions that "break the link with the future"; The "theory" of the genre contrary to natural data; or the exasperated environmentalism that sees man as a problem or virus that must be eliminated. For Pope Francis, on the contrary, The man remains administrator and custodian of creation, called to transform what he receives in living culture.
The theme of peace occupies a central place. For Francisco it is not enough to disarm the arsenales because «it happens before the “rescue”», that is to say the consciences of the culture of war that transforms people into numbers and instruments of power. The only antidote for this is mercy, able to restore dignity to man and meaning to his future.
There are no lack of controversial issues treated without filters, as the famous occurrence of the Pope who asked about Cardinals women: "Who wants it suffers some clericalism". In the same way, Francisco does not save to criticize Marxist ideology, describing it as "erroneous", although during his pontificate he has been repeatedly branded as a edge-marxist. The Holy Father did not stop replicating that the whole grass cannot be made, Having known good people who were Marxists, But while specifying how wrong it was ideology. Thus following the thought and pastoral lines of their predecessors Pius XII and Juan XXIII.
On several occasions, The book restores the image of a Pope-Pastor that leaves nothing without trying for those who feel lost, teaching even what the simple fact of looking for is already a step forward. The chronicles of travel and encounters demonstrate this conviction: Pope Francis always trusts others and gives themselves to them with confidence. The pages that narrate the encounters with the weak are particularly moving, The injured or the sick. The Holy Father has always talked to the heart: On many occasions as a result, above all, thank those who had waited for it for hours to listen and see it; that is to say those who had "welcomed him at home", while specifying on many occasions that he felt also enriched by the experience and the hope he had received as a gift of grace during these meetings.
In the reflections on the suffering of children, does not offer theoretical answers: The Pope cries, Share the pain, showing a Christian compassion that goes beyond any speech, Following the image of a Christ who suffered and cried on the cross in silence, or expressing only a few words. And this because you cannot always have an answer for everything such as the dramas of human suffering of life and death that remain partly wrapped by the mystery.
La Obra de Andrea Tornielli not only scholars of ecclesial issues may be interested, but to anyone who wishes to understand the meaning of a complex pontificate, already complicated to a large extent by the event that preceded the resignation of Benedict XVI; In addition to the delicate world geopolitical situation characterized by lords of dangerous open wars everywhere. The author thus restores the portrait of a man who has chosen to be close to people, With a pastoral and human style sometimes unusual for many, and even extravagant for others; But that has marked the contemporary history of the Church, generating appreciation in many and disorientation in others. However, If you think well, This is the story of all pontiffs, at least those who, more than for the schemes, They left that still mediocrity that tends to please everyone so as not to discontent anyone. Francisco has certainly discounted to many and, Maybe just this, enough not to make it a quiet mediocre, but in a very complex and complicated figure in its apparent simplicity. All this shows that man, Every man, It is still a mystery for the most part, Even the man Jorge Mario Bergoglio, Even the Supreme Pontiff Francisco. Then there are those who always have an answer for everything, But that's another issue, or to say it in another way ... Blessed!
4 September of 2025
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2022/12/Jorge-Isola-piccola2.jpg?fit=150,150&ssl=1150150Jorge Facio LynxHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngJorge Facio Lynx2025-09-04 22:23:462025-09-05 12:43:31That Pope Francis to discover narrated by Andrea Tornielli – That Pope Francis to be discovered, narrated by Andrea Tornielli
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2019/01/Padre-Ivano-piccola.jpg?fit=150,150&ssl=1150150Father IvanoHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Ivano2025-09-04 19:11:022025-09-04 23:19:08The bitter case of the presbyter Paolo Zambaldi of the diocese of Bolzano-Bressanone: Chronicle of a Death Foretold
PAGARE DI TASCA PROPRIA PER LAVORARE GRATIS È UN PRIVILEGIO CHE SOLO POCHI “ELETTI” POSSONO PERMETTERSI
Nella sua operaNatureTito Lucrezio Caro rivolge una critica alla religione indicandola come fonte che genera paura, superstition and suffering, impedendo all’uomo di giungere alla vera felicità, od a quella conoscenza della verità — come afferma il Beato Apostolo Giovanni — che ci renderà liberi. Concetto al quale si rifarà Karl Marx con il celebre aforisma «la religione è l’oppio dei popoli». Avevano ragione tutti e due, Tito Lucrezio Caro e Karl Marx …
Duole lasciarsi andare alle geremiadi,specie quando si è consapevoli che non servono a niente, solo a manifestare comprensibile disagio fine a se stesso.
Nell’ottobre del 2024 questa nostra rivista ha compiuto 10 anni di attività,nel corso dei quali ha offerto servizi che possono essere più o meno condivisibili per contenuti e impostazioni, ma di indubbia qualità, cosa riconosciuta persino dai nostri avversari e da coloro che non la pensano come noi.
In un mondo cattolico sempre più devastato dal fideismo,da forme di millenarismo dal sapore esoterico, inquinato al presente da tutte le vecchie eresie di ritorno, i Padri de L’Isola di Patmos hanno sempre offerto un servizio improntato sul più aderente ossequio al deposito della fede, alla dottrina e al magistero della Chiesa, combattendo all’occorrenza pericolose derive e recuperando nel corso degli anni non poche persone che si erano smarrite al seguito di vari ciarlatani che oggi abbondano a dismisura, specie grazie aisocial media.
Pochi mesi fa si è concluso un complesso pontificatoreso complicato da un contesto geopolitico mondiale delicatissimo, il giudizio sul quale spetterà alla storia, che potrà darlo solo in futuro, perhaps even in many years. Un pontificato nel corso del quale diverse persone, già di per sé immature e fragili nella fede, sono andate totalmente fuori strada mettendosi in marcia dietro preti usciti fuori equilibrio, finiti sospesipeep, scomunicati o persino dimessi dallo stato clericale, followed, in turn, da laici senza arte né parte che si sono improvvisati ecclesiologi, canonisti e teologi in stuzzicante salsa complottistica alla Dan Brownof noartri. La nostra ultradecennale missione pastorale su L’Isola di Patmos si è incentrate principalmente sul richiamo all’unità con Pietro e sotto Pietro, a prescindere dagli evidenti difetti dell’uomo Jorge Mario Bergoglio, senza dimenticare che sotto vari aspetti, quel rozzo pescatore galileo scelto da Cristo in persona, non eletto da un conclave di cardinali, a suo tempo si rivelò molto peggiore di tanti pontefici problematici della storia, sia sul piano pastorale che su quello dottrinale, basti pensare a quando giurando e imprecando rinnegò Cristo (cf.. Mt 26, 69-75) o quando ad Antiochia fu redarguito da Paolo su questioni legate alla dottrina della fede (cf.. Gal 2, 11-21)
Premesso che nella vita nulla è dovuto, che tutto va meritato e che tutto è una grazia, va detto però che la mancanza di generosità da parte delle persone — a partire dalle non poche alle quali abbiamo fatto del bene —, induce a prendere atto che l’opera pastorale portata avanti dal 2014 da un gruppo di sacerdoti e teologi forse non merita di essere sostenuta. Per questo suscitano in noi particolare amarezza — ed è difficile negare il nostro sacerdotale disagio in tal senso — le numerose persone che i Padri de L’Isola di Patmos hanno aiutato e sostenuto nel corso degli anni, sanando le loro ferite doloranti dopo che erano state ingannate da “santoni”, “santuzze” e “veggenti”, dinanzi ai quali non esitarono ad aprire i loro portafogli come fossero fisarmoniche, gli stessi che sono rimasti invece chiusi ermeticamente dinanzi alla nostra opera alla quale non hanno mai versato un euro.
C’è poco da stupirsi,sappiamo com’è solito agire quello che una volta si chiamava popolino, già lo sapevaGiovanni Boccaccioquando nel lontano XIV secolo immortalò nelDecameronla paradigmaticaNovella 10dedicata aFriar Cipolla. Basta inebriarlo, il popolino, con la garanzia del vero “segreto” di Fatima finalmente svelato dopo essere stato tenuto nascosto dalla Chiesa bugiarda e mentitrice; oppure ubriacarlo con i “dieci segreti” che una Gospa logorroica e ripetitiva, ormai affetta da evidente demenza senile, avrebbe dato a un gruppo di scaltri zingari bosniaci che grazie a questa grande truffa del Novecento si sono fatti le budella d’oro; oppure drogarlo con qualche madonna che batte i piedi come una narcisista isterica mandando a dire da qualche altro visionario fulminato che vuole essere proclamata a tutti i costi corredentrice e che smercia anch’essa “segreti” in giro per la orbe terracquea, in attesa del magico e definitivo trionfo del suo cuore immacolato. Well yes, diamo questi generi di oppiacei al popolino ed ecco aprirsi come per magico incanto i portafogli. Così avveniva nella Certaldo boccaccesca del XIV secolo così avviene oggi nel Terzo Millennio.
Nella sua operaNatureTito Lucrezio Carorivolge una critica alla religione indicandola come fonte che genera paura, superstition and suffering, impedendo all’uomo di giungere alla vera felicità, od a quella conoscenza della verità — come afferma il Beato Apostolo Giovanni — che ci renderà liberi (cf.. GV 8, 32). Concetto al quale si rifaràKarl Marxcon il celebre aforisma «la religione è l’oppio dei popoli». Avevano ragione tutti e due, Tito Lucrezio Caro e Karl Marx, sbagliavano però sia il concetto che il termine confondendo la fede con il fideismo dei beoti al seguito di Frate Cipolla, che nulla hanno da spartire con la purezza della fede, da loro vilipesa e trasformata in parodia grottesca tra madonne parlanti, madonne piangenti, segreti rivelati, profezie catastrofiche e via dicendo a seguire.
Siamo arrivati alla conclusione, triste ma realistica,che in fondo questa gente si merita i vari Frate Cipolla capaci a suscitare in loro pruriti morbosi, facendogli uscire fuori soldi come gli incantatori fanno uscire il serpente dalla cesta al suono dell’ipnotico pungi.
Il paradosso è che L’Isola di Patmos non è un fallimento, quite the opposite: è un successo straordinario e a tratti incredibile. La mole di visite è pari a una media di oltre tre milioni al mese, l’anno 2024 si è chiuso con quasi quaranta milioni di visite totalizzate. Soon said: se solo lo 0,1% di questi visitatori ci avesse donato un euro, le spese di gestione sarebbero totalmente coperte e ne avremo persino d’avanzo per qualche opera di carità.
Chiunque s’intenda solo un po’ di certi aspetti tecnici,con pochi colpi d’occhio coglie immediatamente la qualità del sito che ospita la nostra rivista, a partire dalla grafica. Offrire la versione stampabile degli articoli, la audio-lettura, spesso anche la traduzione degli stessi in tre lingue, comporta un lavoro redazionale notevole, tutto svolto dai Padri a titolo puramente gratuito. Of course, fa specie che nel corso di un anno solare non si riesca a raccogliere neppure la metà del necessario per il pagamento delle spese vive di gestione e che puntualmente si debba provvedere di tasca nostra al sopraggiungere delle scadenze di pagamento. Perché impiegare le proprie personali risorse per avere il raro privilegio di lavorare gratis per le persone che prendono e non danno, o che dopo avere dato agli scaltri incantatori di serpenti, una volta finito il suono del piffero e con esso l’effetto ipnotico vengono a piangere da noi per essere aiutate e sostenute, è davvero una gran soddisfazione, rather: è proprio un privilegio, lavorarefree the amor Dei for these people! Ma siamo preti e per quanto tanta sarebbe la voglia, mettere queste persone alla porta, come meriterebbero, è contro la nostra natura ontologica sacerdotale.
L’Isola di Patmos sta concludendo il proprio undicesimo anno di attivitàsenza mai avere conosciuto flessioni ma solo un continuo incremento, lo prova l’alto numero di visite che a partire dal 2016 ci ha obbligati a spostare il sito su undedicated-server, che costituisce la maggior voce di spesa annuale seguita dalle altre spese per i vari abbonamenti quali l’acquisto dei programmi grafici, audio, video, sistemi di sicurezza… In short, stiamo parlando di qualche cosa che funziona e che funziona anche molto bene, ma che non dispone dei mezzi di sussistenza. Per questo abbiamo deciso di darci un altro anno di tempo: se a settembre del 2026 non avremo raccolto tutto il necessario per sostenere le spese del successivo anno 2027, o se non troveremo un ente pubblico o privato disposto a finanziarci, concluderemo la nostra felice e proficua esperienza di apostolato chiudendo la rivista L’Isola di Patmos, conservando sempre il ricordo indelebile di questa esperienza bellissima vissuta nell’unione cattolica d’intenti in piena comunione tra un gruppo di sacerdoti che hanno cercato di testimoniare il Cristo vivo e vero. Come però insegna il Beato Apostolo Paolo nella sua epistola al discepolo Timoteo:
«The day will come, indeed, when they will not endure sound doctrine;, ma, having itching ears they, will accumulate for themselves teachers to suit their own likings, refusing to listen to the truth to turn to fairy tales. But you shall carefully, endure suffering, do the work of an evangelist, fulfill your ministry " (II Tm 4, 1-4).
E quel giorno oggi è venuto, Unfortunately, riteniamo di averne fatto triste spesa anche noi. But, also in this case, il Santo Vangelo ci insegna:
«Se qualcuno poi non vi accoglierà e non darà ascolto alle vostre parole, leave that house or town and shake the dust off your feet '.
From the island of Patmos 31 August 2025
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Dear Readers, this magazine requires management costs that we have always faced only with your free offers. Those who wish to support our apostolic work can send us their contribution through the convenient and safe way PayPal by clicking below:
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Editions The island of Patmos
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