HEAVEN AND EARTH WILL PASS AWAY, BUT MY WORDS WILL NOT PASS

In this condition the believer can therefore spiritually assume the dimension of the coming of the Lord in the space of waiting. It will not be distressing or a harbinger of anxiety, quite full of confidence, since it rests on the assurance of the Lord: "I'll come soon"

 

 

 

 

 

 

 

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A certain event, but we don't know when it will happen, demands that we wait for it. This is what emerges from this Sunday's Gospel passage. Taken from Mark's eschatological discourse (Cap. 13), it announces the coming of the Lord as certain, but states that its date and time are uncertain. Let's read it:

"During that time, Jesus told his disciples: “In those days, after that tribulation, the sun shall be darkened,, the moon will not give its light, the stars will fall from the sky and the powers that are in the heavens will be upset. Then shall they see the Son of Man coming in clouds with great power and glory. He will send the angels and gather his elect from the four winds, from the end of the earth to the ends of the sky. From the fig tree learn its lesson: When its branch becomes tender and puts forth its leaves, you know that summer is near. So do you: when you see these things, know that he is near, It is coming. Verily I say unto you: this generation will not pass away until all these things happen. Heaven and earth will pass, but my words shall not pass away. But of that day or that hour, nobody knows, neither the angels in heaven nor the Son, except the Father”» (MC 13,24-32).

He Cap. 13 of the Gospel of Mark begins with two questions from the disciples addressed to Jesus upon leaving the Temple and on the Mount of Olives:

«As he was leaving the temple, one of his disciples told him: “Maestro, Look at those stones and what buildings!”. Jesus answered him: “You see these great buildings? Not one stone upon another will be left here that will not be destroyed” (vv.1.2). «While he was on the Mount of Olives, sitting in front of the temple, Pietro, Giacomo, Giovanni and Andrea questioned him aside: “Tell us: when these things will happen and what will be the sign when all these things are about to be fulfilled?”» (vv. 3.4).

Jesus does not immediately answer the question of the four disciples, but in the meantime he has the opportunity to talk about the latest things. The words of Jesus describing the arrival of these "last things", in "those days", they are a revival of prophetic texts of Isaiah, Joel and Daniel. Who heard them from the mouth of Jesus, he probably understood the meaning better than us, that after so many years away we struggle to orient ourselves. In reality, apocalyptic language is not far from our culture, indeed it is strongly permeated by it. It must be kept in mind, But, that said language is a "literary genre", therefore not a historical tale or a scientific treatise. Unfortunately, many believers interpret it exactly like this, reading present events as a realization of Jesus' words. Eschatological language has its own key and must be interpreted as such. It is a genre that arises from the confluence of the wisdom and prophetic current. Especially when the latter ends, a prophet will be expected in Israel who would put things right: «They placed the stones on the temple mount in a convenient place, until a prophet appeared to decide on them" (1Mac 4, 46). After all, we cannot think that Jesus meant that the end of the world will happen exactly as he described it. Then, we are sure that He was talking about the "end of the world", and not, instead, of a new beginning? Because he says that "this generation" will see what he announced.

The central figure of today's Gospel is that of the Son of Man. While previously the Lord had spoken of his suffering destiny, this time he agrees with what was thought about this character at the time and therefore among the disciples. The Son of Man is a powerful figure, almost a divine hypostasis as the prophet Daniel describes it (7, 13-14), whose main task seems to be that of the judge (Book of Jubilees). Jesus describes himself in this way, when he responds to the High Priest who asks him if he is the Messiah: «I am! And you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven." (MC 14,62); and these words will become one of the reasons for his condemnation. But today He speaks of the Son of Man, linking him to a theme dear to Judaism, or the gathering of the missing. Surprisingly, indeed, for the evangelical traditions it will not happen only at the "end of the world", but it was already realized in a particular moment, that is, at the death of the Messiah Jesus. This is particularly clear in the Fourth Gospel when Saint John reports the words of Jesus: "And I, when I am lifted up from the ground, I will attract everyone to me " (GV 12,32). The gathering of the people brought about by the Son of Man is preceded by celestial upheavals. So if we look at the way in which the Evangelist Mark describes the death of the Messiah, we find that some signs that were announced in today's Gospel passage are fulfilled. Jesus had said that the sun would darken (MC 13,24), and here it is after the crucifixion of Jesus, « come noon, it became dark over the whole earth, until three in the afternoon" (MC 15,33). Matteo, amplifying the Marcian story, he then adds that "the earth trembled and the rocks split" (Mt 27,51), a reference to Jesus' phrase that "the stars will begin to fall from the sky" (MC 13,25). We are therefore faced not only with an announcement of the end of the world and of time. which, moreover, had already been glimpsed in the opening words of the Gospel: «The time is fulfilled and the kingdom of God is near; convert and believe in the Gospel" (MC 1,15). But with the coming of the Messiah and the death of the Lord Jesus the eschatological time begins, the time of the end, through which the scene of this world passes: «This I tell you, siblings: time has become short... in fact the figure of this world passes!» (1Color 7, 29-31).

In this condition the believer can therefore spiritually assume the dimension of the coming of the Lord in the space of waiting. It will not be distressing or a harbinger of anxiety, quite full of confidence, since it rests on the assurance of the Lord: "I'll come soon" (AP 22,7). The Christian expectation of the second coming of the Lord is an act of faith. It will branch out in the different directions of patience, of resistance, of perseverance and above all of hope. Says the Apostle Paul: «But if we hope for what we do not see, we await it with perseverance" (we wait patiently, cf.. RM 8,25). Patient waiting even becomes a reason for bliss according to the book of Daniel: «Blessed is he who waits patiently» (Dn 12,12).

It should be underlined that this Sunday's evangelical passage is framed between two almost identical warnings: blepete, «look», "be careful"; e agrupneite, «keep your eyes wide open and take care» (MC 13,23.33). The text is set within an exhortation to vigilance and discernment. The time of history is inhabited by tribulations of which Mark spoke in the previous verses (MC 13,19-20), tribulations that precede the central event of the eschatological announcement, which will put an end to the story by giving it an end: the coming of the Son of Man. The upheaval of celestial realities (MC 13,24-25) he says that a divine event is taking place, an event of which the creator God is the protagonist. But the sun and the moon, the stars and celestial powers were also part of the pantheon of the ancient Romans, deified entities and idols; and we know that Mark writes to Christians in Rome. Therefore not only the end of the world is announced here, but also the end of a world, the collapse of the world of pagan gods dethroned by the Son of Man. And if it is stated that the end of idolatry will be accomplished with the Kingdom of God established by the coming of the Lord, it is also insinuated that the practice of Christians in the world can represent a sign of the reign of God; thanks to your vigilance, so as not to let idols reign over him. Announcing his glorious coming, Jesus therefore asks Christians, as a prophetic gesture, conversion from idols and worldly powers. Living the wait for the Lord means living in a state of conversion. But conversion has vigilance as a necessary premise.

Here then is the very sweet image of the sprouting fig tree, in all directions, since it almost gives a foretaste of the final outcome when the ripe fruit appears. This is a parable of the Lord who teaches us how looking at celestial signs and observing terrestrial ones are not alternatives.. The future is being prepared in the present day, on the earth where we are planted and where we can see many signs of the glorious coming of the Lord. Only those who know how to observe well can also see them: «From the fig tree learn the parable: when its branch already becomes tender and puts out leaves, you know that summer is near" (MC 13,28).

From the Hermitage, 17 November 2024

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QUELLA LUCE DELLA FEDE CHE RESTITUISCE LA VISTA AI CIECHI

I discepoli devono finalmente aprire gli occhi, especially those of the heart and faith, to see clearly what is about to happen, and that is the scandal of the defeated Messiah, grasping all its meaning and salvific value.

 

 

 

 

 

 

 

 

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Vi sono molti racconti nei Vangeli, in cui si mette in evidenza la sollecitudine e la premura con cui Gesù si prende cura dei malati: egli li cura nel corpo e nello spirito e raccomanda ai suoi discepoli di fare altrettanto.

Quando Giovanni Battista manda due suoi discepoli a chiedere un contrassegno del Messia, Gesù afferma la propria identità con le parole: "Go and tell John what you have seen and heard; the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, i morti resuscitano» (LC 7, 22). In this Sunday, trentesima del tempo ordinario, ascoltiamo proprio della guarigione di un cieco.

"During that time, mentre Gesù partiva da Gèrico insieme ai suoi discepoli e a molta folla, il figlio di Timèo, Bartimèo, che era cieco, He sat by the roadside begging. Sentendo che era Gesù Nazareno, he began to cry and to say: "Son of David, Jesus, have mercy on me!». Molti lo rimproveravano perché tacesse, but he shouted even louder: "Son of David, have mercy on me!». Gesù si fermò e disse: «Chiamatelo!». Chiamarono il cieco, dicendogli: "Courage! Àlzati, calling you!». They, gettato via il suo mantello, balzò in piedi e venne da Gesù. Allora Gesù gli disse: "What do you want me to do for you?». E il cieco gli rispose: "Rabboni, che io veda di nuovo!». And Jesus said to him: "We ', your faith has saved you ". E subito vide di nuovo e lo seguiva lungo la strada» (MC 10,46-52).

Il Vangelo odierno ci racconta l’ultimo miracolo compiuto da Gesù durante la sua vita terrena, se non prendiamo in considerazione la menzione di Matteo: «Gli si avvicinarono nel tempio ciechi e storpi, ed egli li guarì» (Mt 21,14); e l’episodio, narrato da Luca nel racconto della passione, quando Gesù risana l’orecchio del servo del sommo sacerdote colpito da uno dei suoi (LC 22, 51).

Questa guarigione del cieco Bartimeo è emblematica, poiché nel piano narrativo del secondo Vangelo, subito dopo aver detto: «la tua fede ti ha salvato», Gesù riprende velocemente il cammino. Il verso iniziale completo che recita: «E giunsero a Gerico. Mentre partiva da Gerico insieme ai suoi discepoli e a molta folla» (v. 46) esprime infatti tutta la fretta di Gesù di portare a termine il suo viaggio che lo porterà a Gerusalemme dove si compirà il suo destino umano e la sua missione. Manca ancora un breve tratto in salita (cf. LC 10,30) e il cieco ormai guarito: «prese a seguirlo per strada» (v. 52).

Tenendo così presenti questi accenni e, in particular, che la guarigione avviene a questo punto del ministero di Gesù, in prossimità della sua passione, comprendiamo che per Marco essa possa avere un valore simbolico rilevante. Come a voler dire che i discepoli devono finalmente aprire gli occhi, especially those of the heart and faith, to see clearly what is about to happen, and that is the scandal of the defeated Messiah, grasping all its meaning and salvific value. Il racconto marciano del viaggio di Gesù ha avuto come intento principale quello di mostrare chi è Colui di cui si sta parlando. Non a caso lo scritto del secondo Vangelo è intimamente orientato verso il momento in cui il centurione romano, di fronte alla morte in croce di Gesù Cristo, dice: «Veramente quest’uomo era Figlio di Dio!» (MC 15,39). È presso la Croce che si svela il mistero di Gesù Cristo. Secondo le intenzioni narrative di Marco l’identità di quel «Nascosto» che era Gesù (cfr il «segreto messianico) e che solo in momenti particolari, come la Trasfigurazione, si era rivelata agli occhi di pochi discepoli, now, al momento della crocifissione, è palesata attraverso le parole di un pagano.

Chi ha letto il Vangelo di Marco fin qui si ricorda che all’inizio del suo viaggio verso Gerusalemme Gesù aveva guarito un altro cieco. Un episodio che è stato più volte riprodotto dai pittori nel corso dei secoli, insieme a quello del cieco nato di GV 9. Quella volta la guarigione fu alquanto macchinosa e per ben due volte il Signore dovette imporre le mani sugli occhi del cieco che iniziava a vedere pian piano. Infatti invece di vedere persone vedeva «alberi che camminano» (MC 8,24). Now, quasi alle porte della città santa, per guarire Bartimeo non serve più il gesto dell’imposizione delle mani, ma soltanto la fede è necessaria.

Si capisce così che Marco non ha solo voglia di narrare un consueto atto di potenza da parte di Gesù, ma, especially at this time, fare di esso una catechesi sulla vera fede, nascosta fra le pieghe del testo e valida per i credenti d’ogni generazione. Bartimeo che grida verso Gesù, che lo invoca forte: "Son of David, Jesus, have mercy on me!», mentre gli altri gli intimavano di star zitto, è l’esempio del discepolo che cerca insistentemente da Gesù la salvezza, mostrando in Lui fiducia. Questa fede di Bartimeo costringe Gesù a fermarsi, «Gesù si fermò e disse: «Chiamatelo!», ed è tanto forte, come la sua voce, che Gesù non ha bisogno di toccarlo, ma questa sola basta perché il miracolo avvenga: «E Gesù gli disse: "We ', your faith has saved you ". Lungo il viaggio descritto in MC 8,22-10,52 Gesù ha insegnato ai suoi discepoli chi Egli sia, ciò che lo aspetta a Gerusalemme e cosa significhi seguire lui. Ma i più vicini a Gesù non lo hanno capito, hanno cercato piuttosto onori e primazie. Questo cieco che chiama Gesù col titolo messianico di Figlio di Davide e che interpellato si rivolge a Lui con quella variante aramaica, Rabbuni maestro mio, conservata solo qui da Marco e poi da Giovanni quando Maddalena riconosce Gesù Risorto (GV 20, 16), esprime in questo modo il desiderio di ogni credente di alzare lo sguardo da terra, di vedere di nuovo, di sollevare la vista; la vista a questo punto della fede. Così possiamo interpretare quel verbo (ἀναβλέψω, anablepso) utilizzato da Marco per esprimere la volontà del cieco: "Rabboni, che io veda di nuovo!».

Bartimeo ricevuto il dono della vista e della fede si incammina sulla strada di Gesù, quella che porta a Gerusalemme. Diviene l’emblema del discepolo che ha riconosciuto chi è Gesù e non si scandalizza se la sua strada lo porterà alla sofferenza e alla morte per mano delle autorità giudaiche e romane, perché grazie alla fede intravede il mistero salvifico nascosto in esse.

E da ultimo un’annotazione ormai riconosciuta da diversi esegeti. Questo cieco porta un nome curioso che non ritroviamo in alcun elenco di nomi del tempo di Gesù. Un nome per metà aramaico (bar) e per metà greco: il figlio di Timèo. Se il Vangelo di Marco, come riporta un’antica tradizione, fu scritto a Roma, diversi lettori istruiti e colti di allora non potevano non pensare al Timeo, uno dei più importanti dialoghi di Platone. È possibile che anche questo, nell’intento di Marco, sia un velato accenno. Non a caso Bartimeo si chiama così, come un greco, travestito da mendicante cieco attraverso il quale la cultura greca cerca un contatto con Gesù.

Scopriamo così che nascosta fra le pieghe di quello che inizialmente poteva apparire come l’ennesimo racconto di un miracolo, è celata la testimonianza di un’autentica fede e la ricerca sincera di un contatto fra culture. Del resto Marco ci aveva già abituato all’incontro del cristianesimo con mondi diversi. Pensiamo all’indemoniato Legione nella terra dei geraseni (MC 5, 1) e alla donna di lingua greca che domanda a Gesù la guarigione per la figlia (MC 7, 24-30).

L’opera di Marco, come si evince dai dati interni al testo, quali la conoscenza di diverse parole latine, è tradizionalmente ritenuta il Vangelo portato nel cuore del paganesimo, Rome, ed emanazione della predicazione di Pietro in quella città. Nella figura di quel povero cieco al bordo della strada tra Gerico e Gerusalemme vi è forse racchiusa la speranza di uomini e donne di ogni parte che desiderano vedere e credere in Gesù per seguirlo.

From the Hermitage, 27 October 2024

 

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THE APOSTLES UNDERSTOOD SO WELL THAT THEY BEGAN TO DISCUSS WHO WAS THE GREATEST AMONG THEM

«And the Lord had mercy on this multitude... He took a little girl, Teresa, and placed her among the apostles; and this little girl revealed such simple truths to them, so attractive, that the doctors were forced to confess their ignorance, and they became disciples of the little girl to teach the people her doctrine".

 

 

 

 

 

 

 

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The Gospel of Mark reports three announcements of the passion (MC 8,31; 9,31; 10,33 e ssg.). What we read in the Gospel of the 25th Sunday of ordinary time is the second and all three constitute an editorial thread through which Mark wove the story that goes from Peter's confession to Jesus' entry into Jerusalem. Here is the evangelical passage.

"During that time, Jesus and his disciples went through Galilee, but he did not want anyone to know. In fact, he taught his disciples and told them: "The Son of man is delivered into the hands of men and they will kill him; ma, once killed, after three days it will rise again ". However, they did not understand these words and were afraid to question him. They came to Cafarnao. When he was in the house, he asked them: «What were you arguing about in the street?». And they were silent. On the street, in fact, they had argued among themselves who was the greatest. Sitting down, he called the Twelve and told them: «If one wants to be the first, be the last of all and the servant of all". E, got a baby, placed him in their midst and, hugging him, he told them: «Whoever welcomes even one of these children in my name, welcomes me; and who welcomes me, does not welcome me, but he who sent me" (MC 9,30-37).

Jesus, crossing his land of origin, to Galilee, this time he does not seek the support of the crowd, but requesting anonymity, he rather dedicated his teaching to the disciples who accompanied him most closely. He tries to explain to them what will happen to him. But every time Jesus talks about his own death, with a repeating pattern, the opposite reaction of the disciples occurs. First Peter (MC 8,32-33) and then all the others (MC 9,32) they reject or do not understand the Master's words. Immediately after the last two announcements the apostles even claim primacy and privileges for themselves (MC 9,33-37; 35-40). For this reason today's evangelical passage constitutes a small unit, formed by prophecy of Jesus about his destiny and then by misunderstanding of the disciples. The latter is expressed in our passage by Marco's comment: «But they did not understand» del v. 32; and is finally strengthened with the out of place words of the disciples themselves, reported by the evangelist: "In fact, along the way they had discussed among themselves who was the greatest", al v. 34.

Jesus to announce his passion defines himself as the "Son of man", an expression that occurs many times in the Gospels (ben 82, of which 14 in Mark) and is used by Jesus above all to describe himself as the protagonist or recipient of a humiliated and painful condition, which will be followed by his exaltation or resurrection. The disciples who on the one hand are concerned about this fate, on the other hand they evidently know this figure who was believed to exist in heaven like the angels and who was before the world, that is, it existed when there was only God (Book of Parables of Enoch). God grants his prerogatives and powers to the Son of man, so much so that it seems like a divine hypostasis. He's not an angel, does not follow orders, it has general tasks but no precise commands: his will seems to be the same as that of God and his tasks essentially concern justice and law (And 7, 13-14). Given this soteriological and messianic background, Jesus, Now, at least to the disciples, it can reveal itself for what it is. He can talk to them parresia and affirm that He is that Son of man, figure known to us from the book of Daniel and from the Old Testament apocrypha of The Book of Parables. It is the beginning of a new time in the mission of Jesus: «And it began to teach them that the Son of man had to suffer greatly and be rejected by the elders, by the chief priests and scribes, get killed e, after three days, rise again" (cf.. MC 8, 31). But for the disciples it is a sort of cold shower, because Peter first and the disciples then know that the figure of the Son of man is powerful and glorious, It is therefore impossible for him to encounter misfortune, suffering, defeats. Peter rejects this presentation and Jesus brands him as Satan (MC 8,33), while the disciples talk about something else.

Most likely that's why Jesus, after a few days, he decides to take three of his disciples closest to him, Pietro, James and John and to take them with him to a high mountain where "he was transfigured before them" (MC 9, 2). There these disciples know that the Son of man, of which they had some knowledge, he is the Son of God: "This is my Son, the beloved: listen!» (MC 9, 7). Descending from Tabor, Jesus repeats the invitation to the disciples not to speak to anyone about the vision until after his death and resurrection. For readers of the Gospel of Mark it is increasingly clear that Jesus is the one "hidden" in the mystery of God, destined to reveal itself.

Announcing his passion Jesus says he will be delivered. The verb "deliver" (paradidoma) it is very important for the story of Jesus' last hours. He finds himself, in Mark, not only in the announcements of the passion and resurrection of Jesus, but sometimes it also has Judas as a subject (MC 3,19; 14,10-11) and it even refers to the fate of the disciples (MC 13,9.11.12). All this to underline that the destiny of those who follow Jesus is in solidarity with and similar to that of the Master.

But more above we mentioned the reaction of the disciples to Jesus' second announcement, to their not understanding (v. 32) and the speeches about the "greatest" (vv. 33-34). Even in this case, as it was for Pietro, Jesus must correct the disciples, answering them in two ways, with words and a symbolic gesture that have remained imperishable.

First of all we note that Jesus does not collect the disciples' phrasebook, he doesn't accept it. While they discuss "who was the greatest", Instead he speaks of first and last. What does this mean? That Jesus does not rule out the possibility of there being precedence in the community, that someone is the first and not simply the greatest. But he also says that he must be someone who puts himself at service unconditionally, is, that is, the deacon (deacons) of all other. Along the road that leads to Jerusalem, the search for power, of well-being and prestige of the disciples clashes with the logic of Jesus, according to which the Kingdom is service and in it the first is the one who serves. Jesus, and the farm, sits down, in the attitude of someone who is about to give an important instruction. The discussion will culminate later with this statement that summarizes everything, where Jesus again sets himself as an example: «The Son of man did not come to be served, but to serve and give one's life as a ransom for many" (MC 10,45).

Here then is the gesture of taking a child and embracing it reinforces the content of Jesus' statements. The Master wants to be welcomed not only because he is the "greatest", how it might appear in the eyes of the disciples. But the child (paidion) which has the dimensions of the last one, being the smallest, considered of no importance and subject without particular rights, in the eyes of Jesus he embodies the ideal measure of the Kingdom of God. This is compared to a modest-sized seed that also grows and becomes a tree. Likewise Jesus, like the seed, it will have to die to bear fruit (MC 4,8). For this reason, whoever welcomes the little child, not only does he welcome Jesus himself, but even the Father from whom everything originates and who sent Jesus.

Centuries later the Lord will inspire in the Church the sanctity of Teresa of the Child Jesus, in the Carmel of Lisieux. His spiritual journey, evangelical childhood, so it was described in 1913 by Joseph Lotte, a converted French man of letters, friend and confidante of Péguy:

«And the Lord had mercy on this multitude... He took a little girl, Teresa, and placed her among the apostles; and this little girl revealed such simple truths to them, so attractive, that the doctors were forced to confess their ignorance, and they became disciples of the little girl to teach the people her doctrine".

From the Hermitage, 21 September 2024

 

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MARY MAGDALENE, THE "APOSTLE OF THE APOSTLES", FROM A MORNING MEDITATION FOR THE DISCALCED CARMELITES

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Tender remains for ever the question of Mary Magdalene, that frightened before the empty tomb pained groans: "They have taken the Lord out of the tomb and we know not where they have laid!». E, said this, shortly after she turned around and saw Jesus standing there, behind his back; but his reason did not know that it was Jesus; But it was the same reason that led her at once to make the leap of faith before the heavenly light of the Risen Body, she knew from her voice that spoke her name: «Maria!».

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Meditation on the figure of Mary Magdalene offered to the Discalced Carmelite nuns this morning.

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In today's party the universal Church celebrates liturgical memory of Santa Maria Maddalena, an extraordinary female figure in the Christological experience that reminds us of the Blessed Apostle Paul who, addressing to the people of Corinth, clarifies in a few short words the foundation of our faith:

"If Christ had not risen indeed, in vain would be our faith and our hope in vain " (The Cor, 15).

Before the empty tomb of the risen Christ, the link between reason and faith, more than narrow, it is inseparable. Because with reason we arrive at the overturned stone of the tomb of Christ God, with faith we enter the eternal mystery of the Risen One.

On the words of the Apostle Paul Blessed, which in the resurrection of Christ shows us the mystery of mysteries on which our faith can stand or die, is a rational demand: but what is faith? And do not use some coincidence that the word "rational", because the relationship between ratio e fides, reason and faith, it is highlighted by three Holy Fathers and doctors of the Church who constitute the pillars of theological speculation: Saint Augustine, bishop of Hippo, St. Anselm of Aosta first Abbot of Le Bec and then Archbishop of Canterbury, San Tommaso Aquino.

The dogmatic constitution of Vatican II, God's word, takes up the text of the constitution almost verbatim the son of God the First Vatican Council, reiterating in a line of continuity with the previous magisterium and with the Council of Trent the «Relationship between faith and reason» expressed with these words:

"The same Holy Mother Church professes and teaches that God, beginning and end of all things, It can be known with certainty to the natural light of human reason through created things; indeed, the invisible things of Him are known by the intelligence of the human being through the things that were done (cf. RM 1,20) [1]».

A distance of approximately a century from Vatican I, following the teaching of Aquinas, the Holy Pontiff John Paul II gave us his encyclical on faith and reason, the Faith and Reason.

The big question "What is faith", that in us resonates with the divine gift of reason, the Author of the Letter to the Hebrews provides an answer by saying:

«faith is the certainty of things hoped for and demonstration of realities that are not seen» (EB 11, 1).

To open up to faith, which it is both "certainty" and "hope", you need to project ourselves in a dimension of eternity, because the source of faith is the Lord.

The Servant of God Anastasio Ballastrero he used to say that «The present life is a space of bliss to the extent that eternity is rooted in it».

This story of the resurrection of Christ, with which concludes the entire Gospel of John the Apostle Blessed, is placed in the Eternal as an open door on the way toἔσχατον, the glorious day when Christ will return in glory to judge the living and the dead. And all this is a challenge to human reason to induce the man to the big step of faith.

Blessed Evangelist continues to narrate that while the two disciples returning home, Mary remained crying outside the tomb:

«The first day of the week, Mary Magdalene went to the tomb in the morning, when it was still dark, and he saw that the stone had been removed from the tomb. He then ran and went to Simon Peter and the other disciple, what Jesus loved, and told them: “They took the Lord away from the tomb and we don't know where they placed him!”. Maria was outside, the tomb, and crying. she wept, she bent over into the tomb and saw two angels in white, sitting, the one at the head and one at the feet, where it had laid the body of Jesus. And they told her: “Donna, why are you crying?” He answered them: "They have taken away my Lord, and I know not where they have laid". Said this, She turned around and saw Jesus, standing; and he knew not that it was Jesus. Jesus told her: «Donna, why are you crying? Who are you looking for?». Her, thinking it was the gardener, he told him: “man, if you have carried him away, tell me where you put it and I'll go get it”. Jesus told her: “Maria!”. She turned and said to him in Hebrew: “Rabbuni!”, what does it mean: “Maestro!”. Jesus told her: “Don't hold me back, because I have not yet ascended to the Father; but go to my brothers and tell them: "I am ascending to my Father and your Father, My God and your God". Mary Magdalene came and told the disciples: “I saw the Lord!” and what he had told her (GV 20,1-2 e 11-18).

During the sacred rites of the Passover of resurrection we sing an ancient sequence of rare beauty the Gregorian, of which a verse reads: Mors et vita conflixere duel aiming ... (death and life will face in a tremendous duel). And from this duel is something out defeat death, because the resurrection of Christ is an explosion of vital love without beginning and without end that takes us back to the eternal dimension of our existence in the ancient original Garden of Eden, because with Christ we are dead to sin and with Him we are all resurrected. For as we have all been involved in the sin of Adam, we have all been involved and made sharers in Christ's redemptive resurrection.

Death touches us more painfully, especially when it deprives us of precious suffering, He proves this Mary Magdalene with her tender lamentation. But however painful, death does not affect us forever, It takes us to a moment of passage to eternity, as we proclaim in our profession of faith:

"... I believe in the resurrection of the dead and in the life of the world to come".

It's still, so different but similar, we proclaim it during the Holy Mass on the Most Holy Eucharistic Species of Christ present alive and true with His body, His blood His soul and His divinity, cheering:

"We announce your death, Lord, We proclaim your resurrection until you come again ".

To understand what he was trying Maddalena in his heart at that moment, there might be help St. John of the Cross, that like all true mystics lived with his feet on the ground balances, because it is the earthly Jerusalem that we are called to project ourselves into the eternal heavenly Jerusalem. Referring to the Blessed Apostle Paul (cf.. RM 14, 3) he exhorts:

"Those who act according to reason is like one who eats nutritious foods; those who moves behind the taste of the will is like one who eats rotten fruit '[2].

Because of this, just 49 year old, now in its fullness in Christ after flying on "two wings"[3] of faith and reason, St. John of the Cross received death lowered into the spiritual coherence that a few years ago led him to write in his famous poem "Break the canvas now in the sweet encounter"[4]. And what he portrayed as a 'canvas', it was the mystical-poetic representation of the last tear through which, through the overturned stone of the empty tomb of the Risen, leads to the contemplation of the Divine Victorious Lamb who triumphs over death and that through the mystery of his resurrection involves us in eternity; and who is able to enjoy the eternal, He says together with the Blessed Apostle Paul: "For me, living is Christ and dying is a gain" (I Phil 1, 21).

Tender remains for ever the question of Mary Magdalene, that frightened before the empty tomb pained groans:

"They have taken the Lord out of the tomb and we know not where they have laid!».

E, said this, shortly after she turned around and saw Jesus standing there, behind his back; but his reason did not know that it was Jesus; But it was the same reason that led her at once to make the leap of faith before the heavenly light of the Risen Body, she knew from her voice that spoke her name: «Maria!».

If we avert our fearful look the upturned stone of our empty tombs, We find out what the Lord's love goes beyond death, enough that we turn back; and day by day we will discover that 'Alpha and l 'Omega, the Word of God, It is behind us, to call us by name, because we are all in the divine heart of the great mystery of the Father, who wanted us, loved and called by name before the beginning of time.

Mary Magdalene is a woman who seeks the beloved of his heart, and to her church, in this Liturgy of the Word, He directs the words of the Book of Song of Songs in which it is revealed God's love for man and man for his God:

«… I tried my soul loves […] I found the love of my soul ".

Between the second and third century St. Hippolytus of Rome[5] It defines "the Apostle of the Apostles". She is in fact the first to see the risen Christ, according to the story of Blessed John the Evangelist. And after recognizing it she ran to tell it to the eleven Apostles, hidden and shocked by what they had seen a few days before on Golgotha. And from this episode it understands what is venerable figure of Maddalena, sent by Christ to proclaim his resurrection to those fearful that a few days before, during l'Last Supper, He had established priests of the New Covenant; the same people who a few days earlier, as recounted a dramatic passage from the Gospel: «And all the disciples, forsook him, fled» (cf.. Mt 26, 56). And the first of the Apostles, covered by Christ God for a vicarious function and he defined as uplifting rock of his Church (cf.. Mt 16, 13-20), before the stunning scenery of the capture and condemnation of the Divine Master, he didn't say, as he said on Mount Athos during the transfiguration of Christ "we stay here ...", Indeed, "let us make three tents, one for you, one for Moses and one for Elijah " (cf.. MC 9, 2-8). After Christ had sweated blood in the Garden shortly after going to meet his painful passion, Peter denied him three times. And even the abandonment of God by his apostles and priests, it's part, of always, the mystery of the Church; it's part, of always, of the mystery of faith. To take it up our cross and follow him (cf.. MC 8, 27-35), not enough reason alone, because it needs to be done through reason the leap of faith. Only in this way will we be able to recognize the Risen One who calls us by name from behind, because all, we are called to be Mary. E, like Mary, be heralds of his Resurrection.

the Island of Patmos, 22 July 2024

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NOTE

[1] First Vatican Council: Denz. -beautiful, 3004; cf 3026

[2] St. John of the Cross, it gives The soul in love prayers, n. 43.

[3] CF. Saint John Paul II, Faith and Reason, introductory preamble.

[4] St. John of the Cross, it gives O flame of love alive.

[5] Hippolytus Roman [170-235 D.C.], theologian and priest. It was the first anti-pope in Church history, He died reconciled with the legitimate Pope Pontian, together with whom he died in Sardinia after being convicted to the metals (to forced labor) by Maximinus the Thracian.

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«IF IN SOME PLACE THEY DIDN'T WELCOME YOU AND DIDN'T LISTEN TO YOU, GO AND SHAKE THE DUST UNDER YOUR FEET"

No romantic idealism therefore or no legendary pauperism, but a style that allows you to look not so much at yourself as at models who need to attract attention, but rather direct it towards the only Lord, Jesus. The center is not the missionary, but the Gospel that he announces, which is: «Power of God». And a particular sign of this style is brotherhood.

 

 

 

 

 

 

 

 

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In the last few decades in multiple conferences, on books, in the articles churned out galore in pastoral magazines, the Church has questioned a lot about evangelization, defined as mission or even as new evangelization. A great effort has been made in the search for new languages ​​or in the study of the elements of communication and style, on how the contents of the Word are preached or can be renewed. The results of this effort to date are discouraging. It is likely that pastoral actors in the Church have focused too much on the "what", the content of the message, to the detriment of the "how", that is, leaving the testimony of life in the shadows? In any case, this Gospel page is welcome 15th Sunday for a year. Here Jesus does not dwell on the contents or on doctrinal suggestions, but rather focuses on "how" those sent to announce the Word should present themselves. Here is the evangelical pericope:

"During that time, Jesus called the Twelve to him and began sending them out two by two and gave them power over impure spirits. And he ordered them to take nothing for the journey except a staff: nor bread, nor bag, nor money in his belt; but to wear sandals and not to wear two tunics. And he told them: «Wherever you enter a house, stay there until you leave there. If somewhere they didn't welcome you and didn't listen to you, go away and shake off the dust under your feet as a testimony to them". And they, parties, they proclaimed that the people should convert, they cast out many demons, they anointed many sick people with oil and healed them" (MC 6,7-13).

The time is coming for which one cannot just listen or learn, but what has been received must be returned. Jesus, who had also suffered a major defeat among his fellow villagers and co-religionists (MC 6,1-6), suffering their disbelief to the point of not being able to make any sign of power, he is not afraid to entrust to the Twelve everything he has and which has characterized his mission up to that moment. Everything that is his, all its power, It now changes hands and is entrusted free of charge to the Twelve. Thus we understand Mark's insistence in saying that Jesus "began, took the initiative" (horxato di MC 6,7) to send the Twelve two by two. The novelty of what happens in today's Gospel lies precisely in this simple gesture, but very complicated, because it involves, in a certain way also for Jesus, a detachment from one's exclusive power.

Is the first time that Jesus involves some of his people in the mission, charging them with important responsibilities. He called the disciples to become fishers of men (Mc 1,16ss.), he traveled with them various roads in Galilee; he defended them before the Pharisees who accused them (MC 2,23-28) and finally among these he chose Twelve so that "they would be with him and also to send them to preach and so that they would have the power to cast out demons" (MC 3,13-19). They have heard many of his teachings, especially the parables about the Kingdom that Jesus announced and which saw many acts of power performed by him. They have not yet shown great faith (cf.. MC 4,40), but Jesus must still have considered them ready for the mission.

And He entrusts them with three specific tasks. The first is to announce the conversion, or the Gospel of the Kingdom. The disciples are thus entrusted with the same task that Jesus carried out immediately after speaking. The Twelve "preached that people should convert" (MC 6,12); in fact like Jesus said at the beginning of his ministry: «The time is fulfilled and the kingdom of God is near; convert and believe in the Gospel" (MC 1,15). The second task of the disciples is the exercise of authority over impure spirits. And even in this case we witness the same pattern as the beginning of the Messiah's mission. Jesus, as soon as the conversion to the Kingdom was announced and the first disciples were called, he actually performs the exorcism on an impure spirit in the synagogue of Capernaum (MC 1,23). Finally they are sent to heal the sick. Jesus did this several times at the beginning of his ministry, starting right from the circle of disciples, healing Peter's mother-in-law (MC 1,29-30). Now, even the Twelve can anoint the sick and heal them (MC 6,13).

From this it is clear that in the words and gestures of the Twelve the mission that Christ carried out up to that moment is reproduced exactly and in order. The things that Jesus said and did are now done and spoken by the Apostles. This is the mystery of continuity between the person of Jesus Christ and that of the Church founded by him. If Jesus had not wanted to communicate the gift he had or had not been able to do so, he would have been remembered as a great preacher or therapist and his figure would probably have been assimilated to that of the various itinerant prophets who traveled through Palestine at that time.. But it was not so, for all He had, the exousia (MC 6,7; cf.. 1,22.27; 2,10) to free from evil, heal and preach, since then and still today it circulates in the veins of the community that bears his name: the church.

As well as the bitter experience of the refusal that characterized the ministry of the Messiah. It can also happen to the Twelve, to the disciples, to find the door closed. These, which must go two by two as prescribed by the Law, which required the testimony of at least two people (cf.. Dt 17,6), they know from the beginning of their mission that someone will not receive them or listen to them. The answer will be to walk away shaking the dust from your shoes, as a testimony for them (MC 6,11). Shaking off the mud or dust from under your feet was a symbolic gesture that every Israelite made when leaving the pagan land. Now it becomes the gesture of the unwelcome disciple, not a spite or an offense, but a warning that will be testimony for the accusation on the day of judgment. The refusal, But, it does not stop the Church that announces. After Easter she will be able to bring the Word to the extreme ends of the earth, announcing not only that the Kingdom is near, but also that Christ is risen.

And as for the directions given by Jesus let's say straight away that they must not be reproduced as such. They remind us that Jesus' preaching has faith and an eschatological option as its underlying theme. In the New Testament these indications change depending on the geographical location, of the climate and culture in which the missionaries are immersed. We can imagine that the Apostle Paul had paid for his sea crossings to announce the Gospel (At 13,13) or that he kept his cloak forgotten in Troas in the house of Carpus, he asked for it, along with the books and parchments (2Tim 4,13).

No romantic idealism therefore or no legendary pauperism, but a style that allows you to look not so much at yourself as at models who need to attract attention, but rather direct it towards the only Lord, Jesus. The center is not the missionary, but the Gospel that he announces, which is: «Power of God» (RM 1,16). And a particular sign of this style is brotherhood.

Qoheleth suggested that it is "better to be two than just one" (q 4,9). Being two gives strength to the spoken word, since in the Old Testament, as already reported, a testimony, to be valid, it must be based on at least two witnesses (Nm 35,30; Dt 17,6; 19,15). Going together and not alone is important because this way you can experience the relationship, communion and charity. The community style, a relationship woven of mutual love, it is the best testimony that certifies the quality of the message you want to communicate and produces a change, both in the missionaries who announce, that perhaps they are called upon to endure, to welcome each other and respect each other, and in those who receive the message. This, at the bottom of, it was one of the most significant legacies that the Lord Jesus gave to his followers: «From this everyone will know that you are my disciples: if you have love for each other " (GV 13,35).

From the Hermitage, 13 July 2024

 

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