(English text after the Italian)

 

EGLI TRASFIGURERÀ IL NOSTRO CORPO MORTALE A IMMAGINE DEL SUO CORPO GLORIOSO

«Maestro, it's nice for us to be here. Let's do three huts, one for you, One for Moses and one for Elìa ". He did not know, But, what he said …

 

 

 

 

 

 

 

 

 

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La tradizione ha conservato l’episodio, giustamente famoso, della Trasfigurazione di Gesù sul monte, dove si ripete l’epifania celeste del battesimo, stavolta a beneficio di pochi discepoli.

Il racconto, nella sua attuale collocazione durante la vita di Gesù, oscura in parte il significato dell’evento, perché è Gesù stesso a condurre i discepoli sul monte dove subisce una trasfigurazione temporanea presentata come preannuncio del destino di morte e resurrezione che lo attende. È molto probabile che in origine si trattasse di un racconto di apparizione del Risorto, che Marco, il quale ha escluso dalla sua narrazione quei racconti, avrebbe inserito al centro del Vangelo, subito dopo la confessione messianica di Pietro, per bilanciare l’annuncio del destino di morte del Figlio dell’uomo (MC 8, 31) con la visione prolettica della sua glorificazione (MC 9, 2-13); una scelta che ne avrebbe determinato la collocazione anche in Matteo e Luca. A supporto di questa ipotesi sta il fatto che nel prosieguo dei tre racconti l’incomprensione dei discepoli nei riguardi di Gesù resta intatta, malgrado alcuni fossero stati testimoni di un evento tanto eclatante. While, collocato dopo la sua morte, il racconto assume un significato cruciale.

I tre discepoli ricevono, in uno stato di allentamento della coscienza vigile ― «gravati dal sonno», Pietro «non sa quel che dice» ― la rivelazione del Figlio dell’uomo in una forma trasfigurata dalla luce divina. È il punto di svolta: the disciples, after his death, hanno la visione di Gesù collocato allo stesso livello di Mosè ed Elia, cioè di due figure bibliche già innalzate alla gloria celeste e ascoltano la proclamazione della sua elezione divina, la stessa che risuona al momento del battesimo. Finalmente i discepoli «sanno» chi è Gesù, ed è alla luce di tale comprensione che l’episodio storico del battesimo assume il suo «vero» significato di investitura divina. Tra i numerosi racconti di apparizioni del Risorto, quello della Trasfigurazione rappresenta, so, nel modo più eloquente il processo attraverso il quale alcuni discepoli hanno raggiunto una comprensione superiore riguardo il significato della vicenda umana di Gesù dopo lo shock della sua morte. Let's read it:

“About eight days after these talks, Jesus took Peter with him, Giovanni e Giacomo e salì sul monte a pregare. Mentre pregava, il suo volto cambiò d’aspetto e la sua veste divenne candida e sfolgorante. And here, due uomini conversavano con lui: erano Mosè ed Elìa, apparsi nella gloria, e parlavano del suo esodo, che stava per compiersi a Gerusalemme. Pietro e i suoi compagni erano oppressi dal sonno; ma, quando si svegliarono, videro la sua gloria e i due uomini che stavano con lui. Mentre questi si separavano da lui, Pietro disse a Gesù: “Maestro, it's nice for us to be here. Let's do three huts, one for you, una per Mosè e una per Elìa”. He did not know, But, what he said. Mentre parlava così, venne una nube e li coprì con la sua ombra. All’entrare nella nube, ebbero paura. E dalla nube uscì una voce, who said: “Questi è il Figlio mio, the chosen one; listen!”. Appena la voce cessò, restò Gesù solo. Essi tacquero e in quei giorni non riferirono a nessuno ciò che avevano visto» (LC 9,28-36).

Il brano della trasfigurazione, come già all’inizio accennato, è tra i più difficili da leggere e da collocare all’interno del percorso storico della vita di Gesù. Esso è ricco di suggestioni perché presenta molte e ricche allusioni ad avvenimenti e racconti dell’Antico Testamento.

L’annotazione temporale, collocata all’inizio, «otto giorni dopo», mentre gli altri sinottici riportano: «sei giorni dopo», collega il racconto con quanto è appena accaduto. Gesù ha terminato il suo primo annuncio della passione, ma, almeno secondo Matteo e Marco, ma non Luca, ha anche ricevuto una cocente delusione da Pietro. Se poco prima l’aveva riconosciuto come Messia, ora invece gli consiglia, prendendolo da parte, di non recarsi a Gerusalemme, perché il Cristo non avrebbe dovuto morire. Simone, sulla bocca di Gesù, diviene come Satana. Per questa ragione molti commentatori moderni aggiungono all’interpretazione tradizionale che vede nella presenza di Mosè ed Elia accanto a Gesù un significato teologico, essi incarnerebbero la Legge ed i Profeti, anche un’altra motivazione. Questi due personaggi porterebbero a Gesù quella consolazione di cui aveva bisogno. Le biografie di Elia e Mosè, indeed, ci riportano quanto i due hanno dovuto passare e ciò fa si che conoscano quanto Gesù sta per attraversare. Ambedue hanno vissuto prove ardite fino a chiedere a Dio perfino di morire. Mosè in Is 32,32 subito dopo la vicenda del vitello d’oro si rivolge al Signore implorando il perdono per il suo popolo: «se tu perdonassi il loro peccato… Altrimenti, cancellami dal tuo libro che hai scritto!». Elia in 1Re 19,4: «Prendi la mia vita, perché io non sono migliore dei mie padri». Tutti e due infine hanno avuto cocenti delusioni, per le quali è loro concessa la visione di Dio (cf.. Is 33,21-22; 1Re 19,13).

La presenza dei due personaggi non è dunque solo per i discepoli, ma è la consolazione per il Figlio che sta per andare a Gerusalemme. Gesù deve essere confortato e rafforzato riguardo il suo «esodo», ovvero il suo futuro prossimo; allo stesso modo farà l’angelo al Getsemani, secondo il racconto di Luca, nel momento della lotta estrema (LC 22,43-44).

The three synoptic Gospels provano a spiegare quanto è accaduto sul Tabor, il monte della Galilea dove, sin dal 348, secondo Cirillo di Gerusalemme, sarebbe avvenuta la Trasfigurazione e descrivono a loro modo quella trasformazione. Sia Matteo che Marco usano un verbo al passivo, il cosiddetto «passivo teologico»: «fu trasformato»; il che lascia intendere che implicitamente fu Dio ad agire. For Marco, in particular, la Trasfigurazione riveste un ruolo importante per l’economia del suo scritto. Per lui non si tratta solo di ascoltare Gesù, "This is my Son, the beloved: listen!» (MC 9, 7), ma anche di accogliere che Egli è veramente il Figlio. Pietro, in MC 8, 29, si era fermato ad una identificazione parziale, riconoscendo Gesù solamente come Messia: «Pietro gli rispose: Tu sei il Cristo». La voce sul Tabor, instead, rimarca che Gesù è effettivamente il Figlio, secondo il nome che già Gli era stato conferito al battesimo. Questo elemento, by itself, non ha riscontro invece nel racconto di Matteo, dove Pietro aveva già visto in Gesù sia il Messia che il Figlio: "You are the Christ, the Son of the living God " (Mt 16,16).

For the evangelist Luca, at last, la Trasfigurazione non è solo un momento di consolazione per Gesù o il modo in cui Pietro deve comprendere chi fosse Gesù ed il suo destino. Luca introduce anche il motivo della gloria che si manifesta. Solo questo evangelista, indeed, insiste per due volte su questo termine: «gloria» (v. 31 e 32). In tal modo Gesù, on the mountain, prefigurando ai discepoli quello che sarà il suo destino, dopo il suo «esodo», lascia intendere che esso si compirà anche per loro, e per noi. L’annuncio della passione e morte di Gesù non è mai completo se ad esso non è associato quello della gloria, della risurrezione. Così anche la nostra sorte di credenti in Lui si compirà quando anche il nostro corpo, our life, saranno trasfigurate e anche noi, come già Pietro, Giovanni e Giacomo, vedremo il Risorto «così come egli è» (1GV 3, 2), non solo nella sua forma umana, ma nella sua più completa realtà. La trasformazione di Gesù è lo svelamento della personalità profonda di Gesù, quella dell’eletto, del Figlio unigenito ed è anche profezia della nostra futura trasformazione.

A ragione di ciò vorrei sottolineare quanto sia ricorrente, nel brano odierno, il verbo vedere, che torna più volte ed in diverse forme (v. 27.30.31.36), così come il termine: to listen (v. 35). Essi descrivono bene la condizione attuale dei credenti che, grazie alla fede, possono vedere il Signore presente nei piccoli, nel prossimo o nei sacramenti dove, come scriveva Leone Magno: «è passato ciò che era allora visibile nel nostro Salvatore» (sermons 74,2). E oltre che vedere, lo possono anche ascoltare grazie alla Chiesa che ancora imbandisce la mensa della Sua parola.

To end, un ultimo dettaglio. Leggendo i brani della Trasfigurazione, solo Luca ci fornisce almeno un motivo per cui Gesù sale sul monte, ossia per pregare e la preghiera è, incidentally, anche uno degli impegni quaresimali più rilevanti. Luca è fra gli evangelisti colui che più degli altri insiste su questo aspetto e lascia pregare Gesù anche quando gli altri vangeli non lo dicono: al battesimo (LC 3,21: "Jesus, He also received the baptism, stava in preghiera»); prima di scegliere i Dodici (LC 6,12: «In quei giorni egli se ne andò sul monte a pregare e passò tutta la notte pregando Dio»); it's here, to the Transfiguration: “About eight days after these talks, Jesus took Peter with him, John and James and went up on the mountain to pray" (LC 9,28).

Qualche giorno prima, secondo Marco e Matteo, Gesù aveva ricevuto uno smacco, proprio da Pietro. Luca ci passa sopra e racconta solo l’annuncio della passione e le dure esigenze che da quello discendono per il discepolo: «If anyone wants to come after me, you deny yourself, take up his cross every day and follow me " (LC 9, 23). Ma la reazione a tutto questo per Gesù è la preghiera che diviene l’occasione per fare unità, per raccogliere i sentimenti più intimi e lasciarsi guidare da Dio, anche se si dovranno attraversare le tempeste della vita. Alla fine dell’esperienza rimane solo una voce. La notazione finale del brano che riporta: «restò Gesù solo», «fu trovato solo» (inventus est Iesus solus); parla della condizione di Gesù anche durante la Trasfigurazione, ovvero durante la preghiera che i discepoli faticano a reggere. Sul monte della Trasfigurazione, dove è salito «per pregare», Gesù è solo, anche «mentre prega». La fatica dei discepoli, espressa da almeno tre annotazioni, ci suggerisce, per via negativa, tre tappe di una iniziazione, tre momenti di un cammino per entrare nel mistero della preghiera di Gesù. I discepoli sono gravati dal sonno, le loro palpebre cadono, gli occhi si chiudono e trapela la fatica anche somatica del pregare. Quindi Pietro pronuncia parole che appaiono confuse, tangenziali a ciò che è avvenuto. In the end, tutti vengono presi da paura. Il loro non dire niente a nessuno con cui si chiude il racconto (LC 9,36) sembra il possibile inizio di qualcosa di nuovo e di positivo. Questo silenzio potrebbe essere il loro cominciare a custodire una solitudine interiore, indizio del pregare, ovvero capacità di ripensare e meditare gli eventi successi e cercarne un senso davanti a Dio. Come Maria che custodiva parole e fatti riguardanti suo figlio Gesù volgendoli e rivolgendoli nel suo cuore (cf.. LC 2,19.51).

Happy Sunday everyone!

from the Hermitage, 16 March 2025

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HE WILL TRANSFIGURE OUR MORTAL BODY BY IMAGE OF HIS GLORIOUS BODY

«Master, it is good for us to be here. Let us put up three shelters — one for you, one for Moses and one for Elijah». He did not know what he was saying …

 

 

 

 

 

 

 

 

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The old Tradition has preserved the famous episode of the Transfiguration of Jesus on the mountain, where the celestial epiphany of baptism is repeated, this time for the benefit of a few disciples.

The story, in its current location during the life of Jesus, partly obscures the meaning of the event, because it is Jesus himself who leads the disciples to the mountain where he undergoes a temporary transfiguration presented as a preannouncement of the destiny of death and resurrection that awaits him. It is very likely that it was originally a story of the appearance of the Risen One, which Mark, who excluded those stories from his narrative, would have inserted at the center of the Gospel, immediately after Peter’s messianic confession, to balance the announcement of the destiny of death of the Son of Man (Mk 8:31) with the proleptic vision of his glorification (Mk 9:2-13); a choice that would have determined its placement also in Matthew and Luke. Supporting this hypothesis is the fact that in the continuation of the three stories the disciples’ misunderstanding of Jesus remains intact, despite the fact that some of them had witnessed such a sensational event. While, placed after his death, the story takes on a crucial meaning.

The three disciples receive, in a state of slackening of waking consciousness ― «burdened by sleep», Peter «does not know what he is saying» ― the revelation of the Son of Man in a form transfigured by divine light. This is the turning point: the disciples, after his death, have the vision of Jesus placed on the same level as Moses and Elijah, two gloriosus biblical figures already raised to heavenly glory and they hear the proclamation of his divine election, the same one that resounds at the moment of baptism. Finally the disciples “know” who Jesus is, and it is in the light of this understanding that the historical episode of the baptism takes on its “true” meaning of divine investiture. Among the numerous accounts of apparitions of the Risen One, that of the Transfiguration therefore represents in the most eloquent way the process through which some disciples have reached a superior understanding regarding the meaning of the human story of Jesus after the shock of his death. Let us read it:

«About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters — one for you, one for Moses and one for Elijah” (He did not know what he was saying). While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him”. When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen» (Page 9, 28-36).

The passage of the Transfiguration, as already mentioned at the beginning, is among the most difficult to read and to place within the historical path of Jesus’ life. It is rich in suggestions because it presents many and rich allusions to events and stories of the Old Testament.

The temporal annotation, placed at the beginning, «eight days later», while the other synoptics report: “six days later”, connects the story with what has just happened. Jesus has finished his first announcement of the passion, but, at least according to Matthew and Mark, but not Luke, he has also received a bitter disappointment from Peter. If shortly before he had recognized him as the Messiah, now instead he advises him, taking him aside, not to go to Jerusalem, because the Christ should not have died. Simon, in the mouth of Jesus, becomes like Satan. For this reason many modern commentators add another motivation to the traditional interpretation that sees a theological meaning in the presence of Moses and Elijah next to Jesus, they would embody the Law and the Prophets. These two characters would bring Jesus the consolation he needed. The biographies of Elijah and Moses, in fact, tell us what the two had to go through and this makes them know what Jesus is about to go through. Both have experienced daring trials to the point of even asking God to die. In Exodus 32:32, immediately after the story of the golden calf, Moses turns to the Lord, imploring forgiveness for his people: «if you would forgive their sin… But if not, blot me out of your book which you have written!» Elijah in 1 Kings 19:4: «Take my life, for I am no better than my fathers». Finally, both have had bitter disappointments, for which they are granted the vision of God (Exodus 33:21-22; 1 Kings 19:13).

The presence of the two characters is therefore not only for the disciples, but is the consolation for the Son who is about to go to Jerusalem. Jesus must be comforted and strengthened regarding his “exodus”, or his near future; the angel will do the same in Gethsemane, according to Luke’s account, at the moment of the extreme struggle (Page 22:43-44).

The three Synoptic Gospels try to explain what happened on Tabor, the mountain in Galilee where, according to Cyril of Jerusalem, the Transfiguration took place since 348, and they describe that transformation in their own way. Both Matthew and Mark use a passive verb, the so-called “theological passive”: “he was transformed”; which implies that implicitly it was God who acted. For Mark, in particular, the Transfiguration plays an important role in the economy of his writing. For him it is not just a matter of listening to Jesus: «This is my beloved Son; listen to him!» (Mk 9:7), but also of accepting that He is truly the Son. Peter, in Mk 8:29, had stopped at a partial identification, recognizing Jesus only as the Messiah: «Peter answered him, You are the Christ». The voice on Tabor, however, emphasizes that Jesus is indeed the Son, according to the name that had already been given to Him at baptism. This element, in itself, has no correspondence in Matthew’s account, where Peter had already seen in Jesus both the Messiah and the Son: «You are the Christ, the Son of the living God» (Mt 16:16).

For the evangelist Luke, finally, the Transfiguration is not only a moment of consolation for Jesus or the way in which Peter must understand who Jesus was and his destiny. Luke also introduces the motif of the glory that manifests itself. Only this evangelist, in fact, insists twice on this term: «glory» (v. 31 and 32). In this way Jesus, on the mountain, prefiguring to the disciples what will be his destiny, after his “exodus”, lets it be understood that it will also be fulfilled for them, and for us. The announcement of the passion and death of Jesus is never complete if it is not associated with that of glory, of the resurrection. Thus also our destiny as believers in Him will be fulfilled when our body, our life, will be transfigured and we too, like Peter, John and James, will see the Risen One «just as he is» (1 Jh 3:2), not only in his human form, but in his most complete reality. The transformation of Jesus is the unveiling of the profound personality of Jesus, that of the chosen one, of the only-begotten Son and is also a prophecy of our future transformation.

For this reason, I would like to emphasize how recurrent, in today’s passage, the verb to see is, which comes back several times and in different forms (in the verses 27, 30, 31, 36), as well as the term: to listen (in the verse 35). They describe well the current condition of believers who, thanks to faith, can see the Lord present in the little ones, in their neighbor or in the sacraments where, as Leo the Great wrote: “what was then visible in our Savior has passed away” (sermons 74, 2). And in addition to seeing, they can also listen to him thanks to the Church that still prepares the table of His word.

Finally, one last detail. Reading the passages of the Transfiguration, only Luke gives us at least one reason why Jesus goes up the mountain, that is, to pray and prayer is, incidentally, also one of the most important Lenten commitments. Among the evangelists, Luke is the one who insists more than the others on this aspect and lets Jesus pray even when the other Gospels do not say so: at the baptism (Luke 3:21: «When Jesus also had been baptized, he was praying»); before choosing the Twelve (Luke 6:12: «In those days he went out to the mountain to pray, and spent the whole night in prayer to God»); and here, at the Transfiguration: «About eight days after these sayings, Jesus took with him Peter and John and James and went up the mountain to pray» (Luke 9: 28).

A few days earlier, according to Mark and Matthew, Jesus had received a setback, precisely from Peter. Luke passes over it and only tells of the announcement of the passion and the harsh demands that descend from it for the disciple: «If anyone would come after me, let him deny himself and take up his cross daily and follow me» (Luke 9:23). But the reaction to all this for Jesus is prayer, which becomes the occasion to create unity, to gather the most intimate feelings and let oneself be guided by God, even if one has to go through the storms of life. At the end of the experience only one voice remains.

The final notation of the passage that reports: «Jesus remained alone», «he was found alone» (latin: «inventus est Iesus solus»); speaks of Jesus’ condition even during the Transfiguration, that is, during the prayer that the disciples struggle to sustain. On the mountain of the Transfiguration, where he went up «to pray», Jesus is alone, even «while praying». The fatigue of the disciples, expressed by at least three annotations, suggests to us, in a negative way, three stages of an initiation, three moments of a journey to enter into the mystery of Jesus’ prayer. The disciples are burdened by sleep, their eyelids fall, their eyes close and the somatic fatigue of praying shines through. Then Peter pronounces words that appear confused, to what has happened. Finally, everyone is gripped by fear. Their not saying anything to anyone with which the story ends (Page 9:36) seems the possible beginning of something new and positive. This silence could be their beginning to guard an interior solitude, a sign of prayer, or the ability to rethink and meditate on the events that happened and seek a meaning before God. Like Mary, who guarded words and facts about her son Jesus, in her heart (Luke 2:19.51).

Happy Sunday to everyone!

from the Hermitage, March 16, 2025

 

 

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Jesus highlights the faith by proposing trouble and beatitudes

«Blessed are your eyes because they see and your ears because they listen to. Verily I say unto you: Many prophets and many righteous have wanted to see what you look at, but they didn't see it, and listen to what you listen, but they didn't listen to him!»

 

 

 

 

 

 

 

 

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On this Sunday we read the text of the Beatitudes According to Luca's version. A song that differs from the best known one, present in the first Gospel, For the number of beatitudes: Four against the eight of Matteo; and for the presence of as many "troubles" that form a precise contrast with them.

If the poor are declared "blessed", the hungry, crying and persecuted, The troubles are directed to the rich, to the sazi, the laughing and to those who are praised. Moreover, If Matteo's beatitudes are included in the so -called Speech of the mountain (cf.. Mt 5,1), Those of Luca are pronounced in a flat place (cf.. LC 6,17). Let's read the text.

"During that time, Jesus, descended with the twelve, He stopped in a flat place. There was great crowd of his disciples and great multitude of people from all over Judea, from Jerusalem and from the coast of shooting and Sidòne. And he, Alzàti his eyes to his disciples, he said: “Blessed are you, poor, because yours is the kingdom of God. Blessed are you, that you are now hungry, because you will be satisfied. Blessed are you, what a cry, Because you will laugh. Blessed are you, When men are now there and when they ban it and insult you and despise your name as infamous, Because of the son of man. Rejoice on that day and exult because, there, Your reward is great in the sky. In the same way, in fact they acted their fathers with the prophets. But woe to you, rich, because you have already received your consolation. Woe to you, What are you knowing now, because you will be hungry. Woe to you, that now laughs, Because you will be in pain and cry. Trouble, When all men say good about you. In the same way, in fact they acted their fathers with the false prophets”» (LC 6,17.20-26).

Since there is no other evangelical page who has so interested thought and culture and has been the subject of various interpretations, I will try to highlight the point of view from which Luca intends to present the beatitudes of Jesus, But also the following troubles. They, indeed, they are necessary to explain the first, they assume them and are their counterpart, so that the beatitudes, placed on this negative background, they stand out better.

Immediately after having formed the twelve (LC 6,12-16) Jesus pronounces the beatitudes, which therefore assume a particularly significant value for that group "to which he gave the name of apostles" (LC 6,13). They, United to those who first followed Jesus, are the immediate recipients of these words: “Hyd your eyes to his disciples, he said " (LC 6,20). But there is also a large crowd that listens to the speech this time, made up of Jews and people from non -Jewish areas, Like the Phoenician cities of shooting and Sidone. With this annotation the evangelist does not only intend to show that the fame of Jesus has extended outside the borders of Israel, but wishes to prefigure the post-instance extension, also to the so -called kind, of the message of salvation of Jesus. Moreover, placed immediately after the annotation that the crowd "tried to touch him, Because a force came out of him that healed everyone " (LC 6,19), The words of Jesus who propose beatitudes and troubles intend to highlight the faith in those who follow him and are looking for him, instead of the magical or interested dimension. Report people to earth and therefore in terms of choices and responsibilities. For this reason the way of speaking in the public of Jesus, As already on the occasion of the homily in the Synagogue of Nazareth, It has a "kerygmatic" and pedagogical tone; they encourage to take a position and also predispose to an inevitable division, Since the words of Jesus reveal the thoughts of many hearts (cf.. LC 2,34-35). We can say that the evangelical page that puts direct comparison, in a brutal vis à vis, poor and rich, hungry and satisfied, Afflitti e jungle, persecuted and admired people, implies a necessary choice of field, An option that ultimately is between self -sufficiency and trust in the Lord, or between idolatry and faith.

As a rule, Matteo is thought to be the evangelist of the beatitudes, Instead Luca presents fifteen in his writing, two more than his colleague e, The Other Brother, It is also the only one who transmits the bliss of the listeners of the word: "Blessed are those who listen to the Word of God and keep it" (LC 11,28). This is in fact the key to seeing bliss in the various vital situations: listen and keep the word and the signs of God, as the Virgin Mary first did.

In the Old Testament, In particular in the psalms and in the sapiential literature, The beatitudes constitute those indications given so that the man reaches the finish line of happiness: "Blessed is the man who does not walk in the company of the wicked and in the street of sinners" (Shall 1,1). If you follow you will live happily, But if you prefer another road, trouble start, that they are needed on warning: not curses, but notices, like those who gave the ancient prophets (Is 1,4; 5,8-24; 30,1; 33,1). Compared to the Old Testament, The new presents some substantial differences in this regard. For Jesus there are no particular conditions for the beatitudes, because he already declares happy those who are in a certain situation and does not say for example: "Be poor!». It turns, By calling him blessed, To those who are already poor. To bliss, or "macarism" as it is defined in a technical sense in order to recall the Greek expression, It does not establish any behavior prior because it is the announcement of a novelty that comes from God and for this reason it is difficult to grasp at first sight, It is Paradossale, does not worldly and requires faith. In this lies the originality and the difference of meaning that the New Testament brings. The beatitudes, that is, More than an ethics to put into practice, they are the announcement of a novelty, a new way of living life and thinking it, because everything is seen in relation to God, or to its kingdom. Expenses, precisely, could find bliss in the poor, in the indigent, in the suffering, in the persecuted? Or better yet: as we too can, In our personal poverty, in our sufferings or within any other tiring situation, recognize us blessed? What does it allow you to read a situation and judge it as blessed and not a curse or a misfortune? Bliss works only for those who have faith. To use a very important image for the theology of revelation, We could say that the eyes of faith are needed (P. Rousselot, The eyes of faith, 1910; Trad.. en. The eyes of faith, Milan 1974).

In faith there is the possibility of seeing in a different way, since it makes the eyes capable of grasping what otherwise remains under the surface. By virtue of grace the believer recognizes those signs that God places in his life, otherwise, without grace, He only sees failure, the death, hunger, despair. With the faith in them it sees, in spite of everything, God's presence. It is then clear why Jesus does not put conditions to being blessed. Only one is the condition previa: believe his word.

The words of Jesus are understandable In light of the fact that the advent of the kingdom of God really manifests himself in him. Beatitudes and troubles are God's gaze on contradictory human situations and this appears paradoxical, Since he sees what man does not see, upsetting the human evaluation parameters. After all, what the beatitudes put in question is the relationship with the present that for some shows itself full, satisfactory and saturated (cf.. the vulgate that translates the "sazi" of LC 6,25 with: «who are satisfied») And for others it is desire and awaiting a change. These are the poor who for their situation of lack and indigence become the first recipients of the Kingdom. True poverty is not indigence or misery itself, But the state of whom, like the Clouds (anawim The poor and humble in Hebrew) of the Old Testament, they are able to welcome God because they know they have nothing and to expect everything from him. Woe to the rich, says Jesus, When they are slaves of wealth, because they put the safety of life in them and believe that their being depends on having (cf.. LC 12,15: “Be careful and keep away from all covetousness because, even if one is in abundance, his life does not depend on what he possesses"). It is no coincidence that the divine action celebrated in Magnificat The God who "has satisfied sings (filled) of goods hungry ", while "he postponed the rich empty" (LC 1,53). Or as in the metaphorical story of LC 16,19-31 where the rich, Sazio and Gaudent, is opposed to Lazzaro, poor, hungry, naked, homeless, while, in the eschatological perspective of the parable, The destinies of the two are completely overturned. That parable is a nice narrative comment on Jesus' speech that alternates Beatitudes and troubles.

Finally, bliss in poverty and hunger However, it does not leave us quiet or without pain for the situations that chase each other in the world and for the fate of many, Especially when they suffer are unarmed and children. Faith and trust in God, As Manzoni writes, It is not enough to keep the problems away, rather «" radolizes them, and makes them useful for a better life ". A conclusion "found by poor people", comments on the writer (The Betrothed, cap. XXXVIII). But the word blessed, that we read in Greek, Since the Gospel was transmitted to us in that language, Jesus has pronounced it in Aramaic and in his language does not mean just happy, But it also means «directing, orientation, walk »and where if not in the world? We cannot escape from this world, You have to stay there and learn to see things that most do not see, Not so much because a principle of faith is lacking, But because overwhelmed by life he no longer has time to think.

There is a particular bliss remembered by Matteo. These are extraordinarily dense words spoken by Jesus by referring to the ability that we have not so much to separate ourselves from things, from daily work, from the family, but to know how to see in our environment, in daily life, what is superficially not seen, What transcends our immediate vision:

«Blessed are your eyes because they see and your ears because they listen to. Verily I say unto you: Many prophets and many righteous have wanted to see what you look at, but they didn't see it, and listen to what you listen, but they didn't listen to him!» (Mt 13, 16-17).

From the hermitage, 16 February 2025

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PERHAPS JESUS ​​NEEDED TO BE PURIFIED AND FORGIVEN FROM SINS THROUGH BAPTISM?

Jesus' immersion in the Jordan is a sign that reveals what fate the Word made flesh shared: that of sinners. As Paul writes: «He who had known no sin, God dealt with it from sin in our favor, because we could become through him justice of God ".

 

 

 

 

 

 

 

 

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A surprising episode, even embarrassing, that of the baptism of Jesus, who removes all doubts about his historicity.

Giovanni al Giordano gives a baptism of penance, According to what is written in LC 3,3. Jesus perhaps needed to be forgiven by sins? To try to answer, We follow the wire of the page of the evangelical story of this Sunday, in the Lucanian version.

"During that time, since the people were waiting and everyone, about Giovanni, they asked themselves in their hearts if he was not the Christ, Giovanni replied to everyone by saying: «I baptize you with water; but he comes the one who is stronger than me, to which I am not worthy of unrelating the laces of sandals. He will baptize you in the Holy Spirit and Fire ". And here, while all the people were baptized and Jesus, He also received the baptism, He was in prayer, The sky opened and descended the Holy Spirit over him in the body form, like a dove, and a voice came from heaven: «You are my son, the beloved: In you I placed my complacency " (LC 3,15-16.21-22).

In this evangelical song we notice some peculiarities. Only Luke tells us that Jesus received baptism in this way: "When all the people were baptized" (3,21). Lined up like the other Jesus is the last of a long procession. The expression "all the people" is typical of the evangelist Luca and is not a simple statement aimed at exaggerating reality to amplify it; instead has a theological thickness. The first use of this expression in the Bible is found in the book of Genesis, In the story of the sin of the inhabitants of Sodoma:

“Sodom's men gathered around the house [In Lot] From young people to old people, All the people in complete " (19,4).

This wording recalls the sinful condition of an entire group of men, the complicity in the sin of a specific multitude. Luca uses the expression "all the people" to affirm that the event of the baptism of Jesus in fact concerns all the people of Israel, How many have been touched by the testimony of Giovanni Battista and beyond. The immersion in the Jordanian waters was a sign of conversion and penance, The attitude to which everyone was called to welcome salvation. But San Luca also seems to look beyond the people of Israel and lets it leak that it is all humanity that is convened and embraced.

In the mystery of Christmas We meditated the incarnation of the Son of God, His coming as a man among men, assuming "in everything except sin" true human nature. Put in this way, Jesus' immersion in the Jordan is a sign that reveals what fate the Word made flesh shared: that of sinners. As Paul writes:

«He who had known no sin, God dealt with it from sin in our favor, because we could become through him justice of God " (2Color 5,21).

Rendered with greater loyalty to the Greek text, This passage of our song could be translated like this: “When all the people were immersed, Jesus was also immersed ", as if to mean that Jesus immerses himself in the immersion of the people. Not only is he a member of his people but immerses himself in his own condition and is with this act that he starts his public ministry, manifesting his profound solidarity with us humans, Even in our condition of sinners.

For the evangelist Luca, At that time, The episode of the Baptism of the Lord is of a fundamental theological function because Jesus, even before being attempted and then starting his ministry, starts from there. Although this aspect is more evident in the Gospel according to Matteo it is clear for the evangelist who in this mystery are summarized the various passages of the Jordan already accomplished in the history of salvation. From that of Israel fleeing from Egypt, To enter the promised land, Until the return of the same from Babylon after the exile. The Jordan also appears to be fundamental for Jesus; He crosses him to enter his mission, in a condition, at least outside, of penance. Everything will be clear to the other baptism that he has yet to receive (LC 12, 50: «I have a baptism in which I will be baptized, and how they are anguished until it is accomplished!»). From baptism in the waters of the Jordan to baptism in death and resurrection that is his Easter, The Lord has never ceased to immerse himself in the waters of our often sinful human condition, In the agitated waters of our existence. Comes to immerse yourself in our poor humanity to deposit the infinite love of the Father.

The other peculiarity of today's evangelical song It is represented by the fact that only Luke tells us that Jesus, received baptism, "He was in prayer". Just the third Gospel has particular attention to this aspect, Since the most decisive moments of the Ministry of Jesus are prepared or accompanied by a more intense prayer: his baptism, the choice of the twelve (LC 6,12), The question asked to the twelve about who is Jesus for people (9,18), the transfiguration (9,28) and passion (22,41-45). San Luca does not report any word of this prayer of Jesus and not even what God could have communicated to him. However, from the words got off the sky, We can understand that it is a branch prayer, An aspect the latter characteristic of the way of relating to Jesus to God as a Father, remarked here by Luca and above all from the fourth Gospel: "Dad, The time has come: glorifies your Son because the Son glorifies you ... all my things are yours, And yours are mine " (GV 17, 1. 10). The Father recognizes Jesus as his favorite son, with which it has a profound relationship that defines and distinguishes the personality of Jesus since childhood: «You didn't know that I have to deal with the things of my Father my Father?» (LC 2,49).

Finally the context of the evangelical scene Recalls the book of the prophet Isaiah and the vocation of the elect:

«Here is my servant that I support, my elected I take please. I placed my spirit about him; He will bring the right to nations " (Is 42,1).

The mission of the servant He begins with communion and communication with the Father and the gift of the Spirit. The Holy Spirit reaches the divinity of Jesus solemnly when he made, like any man, the penitential gesture, having subjected to John's baptism. During his earthly life, Jesus will never show himself as big as in the humility of gestures and words. An important lesson for us who see things so differently. Following Christ means taking this path of humility, that is, of truth. Christ, true God and true man, He teaches us the truth of our being. We too Christians have been given the grace of the Spirit and for us there is also a mission to do and a testimony to be given. We ask to know her, As Jesus knew his to the Jordan and to be able to live it. Why this happens, The gift of the Spirit must always be asked persistently:

«The behavior of Jesus who prays when the Spirit comes, must serve as an example to believers: The gift of the Holy Spirit is in fact the essential question of Christian prayer " (Gérard Rossé).

From the Hermitage, 12 January 2025

Baptism of the Lord

 

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DOCTOR LUCA'S GYNECOLOGICAL DIAGNOSIS: «AND BEHOLD, CONCEPIRAI NEL GREMBO»

Un’antica tradizione, which dates back to the Apostle Paul, reports that Luca was a doctor. a person, so, more suitable than others to tell the special conception; in fact Saint Luke makes use of all his wisdom here, forse anche quella professionale, ma soprattutto quella teologica.

 

 

 

 

 

 

 

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Il brano dell’Annunciazione, che è anche quello della Vocazione di Maria, è uno dei più belli e profondi del Vangelo di Luca. Ma anche uno dei più complessi e difficili.

Un’antica tradizione, which dates back to the Apostle Paul (With the 4, 14), reports that Luca was a doctor. a person, so, more suitable than others to tell the special conception; in fact Saint Luke makes use of all his wisdom here, forse anche quella professionale, ma soprattutto quella teologica. Let's read the passage.

"During that time, the angel Gabriel was sent by God to a city in Galilee, chiamata Nàzaret, to a virgin, betrothed to a man of the house of David, di nome Giuseppe. The virgin's name was Maria. entering from the law, he said: “Rallègrati, full of grace: the Lord is; with you”. A queste parole ella fu molto turbata e si domandava che senso avesse un saluto come questo. The angel told her: “Do not fear, Maria, because you have found favor with God. And here, concepirai un figlio, you will give birth to him and you will call him Jesus. Sarà grande e verrà chiamato Figlio dell’Altissimo; the Lord God will give him the throne of David his father and he will reign forever over the house of Jacob and his kingdom will have no end”. Then Mary said to the angel: “Come avverrà questo, poiché non conosco uomo?”. Le rispose l’Angelo: “Lo Spirito Santo scenderà su di te e la potenza dell’Altissimo ti coprirà con la sua ombra. Perciò colui che nascerà sarà santo e sarà chiamato Figlio di Dio. And here, Elisabetta, your relative, nella sua vecchiaia ha concepito anch’essa un figlio e questo è il sesto mese per lei, che era detta sterile: nothing is impossible for God”. Mary said: “Ecco la serva del Signore: avvenga per me secondo la tua parola”. E l’Angelo si allontanò da lei» (LC 1,26-38).

L’Arcangelo Gabriele viene inviato da Dio per comunicare alla Vergine Maria l’annuncio dell’Incarnazione ormai prossima. A Maria, promessa sposa di Giuseppe, viene annunciato che diventerà verginalmente la madre del Figlio di Dio. Il testo ci dice che Dio aveva già preparato Maria da molto tempo per questa sua missione, in quanto Ella aveva sperimentato di essere stata «resa gradita» (cute, Kexaritoméne) to God, mediante l’influsso della grazia. Questo è il vero senso di quel «full of grace», che ancora oggi recitiamo nella preghiera dell’Ave Maria, ma spesso senza comprenderne appieno il significato. Il participio perfetto passivo del verbo karitoo indica che si tratta di un’azione passata della grazia su Maria, un’azione dunque anteriore all’Annunciazione, per mezzo della quale Maria aveva sentito di essere interiormente orientata verso un evento futuro ancora sconosciuto. San Tommaso d’Aquino lo spiega dicendo che aveva sperimentato in sé un profondo «desiderio di verginità»; così pure per San Bernardo di Chiaravalle la grazia di Maria era «la grazia della verginità». Orientata da quella grazia Maria era stata preparata a questo giorno: diventare la madre del Figlio di Dio incarnato, ma in un modo verginale.

Un parto simile appare paradossale e difficile da credere, forse anche solo immaginare. Eppure San Luca, nel testo evangelico, ci offre importanti indizi perché noi possiamo accogliere questa verità, come tutta la Tradizione ci insegna. Vediamo da vicino il verso di LC 1,31 che recita in greco: "And here, you will conceive in the womb". Questa aggiunta, «nel grembo», è singolare, poco notata e spesso non tradotta, come abbiamo visto nel testo della CEI che si proclama in chiesa oggi. Non c’è in quanto sembra un’integrazione pleonastica, poiché è evidente che una donna concepisca sempre nel grembo. Eppure l’inizio del verso ben si integra nell’insieme della descrizione dei tre momenti:

1. Concepirai nel grembo;
2. partoriraiun figlio;
3. gli porrai nome Gesù.

Solo Maria, in tutta la Scrittura, riceve l’annuncio che il suo concepimento si farà integralmente «nel grembo», sarà quindi completamente interiore e perciò sarà un concepimento verginale. Let's see why.

Il versetto rimanda chiaramente alla profezia di Isaia 7, 14 (Versione dei LXX), ripresa anche da Matteo (1,23) durante l’annuncio a Giuseppe in sogno:

"There la vergine avrà nel grembo e darà alla luce un figlio e chiameranno il suo nome Emmanuele».

In San Luca, trattandosi di un dialogo fra l’Angelo e Maria, si usa la seconda persona (concepirai) e il soggetto è chiaramente Maria, non più la vergine di Isaia o di San Matteo. Anche perché all’inizio del brano, The Other Brother, era già stato detto chiaramente due volte che Lei era «una vergine, promessa sposa»; e che «la vergine si chiamava Maria». Ma la cosa più sorprendente è l’uso da parte di Luca del verbo. Non più «avrai nel grembo» come in Isaia e Matteo, ma «concepirai nel grembo». Un’espressione nuova che va nella direzione di escludere ogni partecipazione maschile, perciò umana, da questo concepimento. Nell’Antico Testamento una donna «riceve nel grembo» (Is 8, 3) il seme maschile, oppure «ha nel grembo» (GN 38, 25) dopo un rapporto con un uomo. Ma qui in Luca è chiaramente escluso dalle parole di Maria: «Non conosco uomo» (LC 1, 34) e cioè «sono vergine». Per questo San Luca preferisce usare il verbo «concepire» (sullambánein), anch’esso molto frequente nell’Antico Testamento, però sempre senza l’aggiunta «nel grembo». L’Evangelista infatti adopera due volte il verbo «concepire», con l’aggiunta apparentemente superflua di «nel grembo» e lo fa unicamente riferendosi a Maria. Non lo fa, for instance, con Elisabetta (LC 1, 24.36); per Maria invece si, in questo brano e in Luca 2,21:

«…come era stato chiamato [Jesus] dall’Angelo, prima di essere stato concepito nel grembo».

Sembrano solo parole, eppure qui Luca sta dicendo che il concepimento di Maria sarà vero, corporale, come lascia intendere la ripresa dell’antico verbo: concepire; eppure sarà nuovo, unico e diverso per Maria, ovvero senza concorso umano, maschile, totalmente verginale. Richiedeva cioè una «potenza» diversa, un’azione fecondante di tipo spirituale. È quanto l’Angelo spiegherà a Maria a fronte della sua vera obiezione:

«Lo Spirito Santo scenderà su di te e la potenza dell’Altissimo ti coprirà con la sua ombra. Perciò colui che nascerà sarà santo e sarà chiamato Figlio di Dio» (v. 35).

Mi scuso se, data l’odierna Solennità, non mi sono soffermato sul Dogma dell’Immacolata Concezione, sul suo significato storico e teologico, sul peccato originale per esempio, come spesso si fa. Mi è sembrato più opportuno e avvincente soffermarmi sulle basi scritturistiche da cui tutto scaturisce come una sorgente. Si nota, indeed, nel brano odierno del Vangelo della Solennità, una bella continuità. Dal verso di LC 1, 28, dove alla Vergine viene dato il titolo di «full of grace», sappiamo che Maria, long since, è stata preparata dalla grazia alla sua missione futura. Al momento dell’Incarnazione, l’Angelo le porta il grande e nuovo messaggio: il suo prossimo concepimento si realizzerà «nel grembo», cioè senza concorso umano. Sarà quindi un concepimento verginale, effettuato in Lei dallo Spirito Santo. La Sua Immacolata Concezione è perciò mirabilmente descritta dalla lunga preparazione della grazia in Maria in vista dell’Incarnazione, «nel suo grembo», del Figlio di Dio. C’è quindi una perfetta continuità ben presentata dall’Evangelista Luca. Maria, piena di Grazia, dopo aver «concepito» e partorito «santamente» (v. 35) suo figlio sotto l’azione dello Spirito Santo, può presentarlo agli uomini come Figlio di Dio, il cui nome è Gesù. Questo è il mistero grande che finalmente è rivelato agli uomini. Ma al centro di tutto il racconto sta la Vergine Maria.

In this sense risultano appropriate le parole del Vescovo Andrea di Creta (+740) riferite a Maria:

«Il corpo della Vergine è una terra che Dio seminò, le primizie della materia adamitica divinizzata da Cristo, l’immagine che rassomiglia alla bellezza primitiva, l’argilla modellata dalle mani dell’artigiano» (Homily 1 sulla Dormizione della Beata Vergine Maria (PG 97,1068).

From the Hermitage, 8 December 2024

Solennità della Beata Vergine Maria Immacolata

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THE CROSS OF CHRIST THE KING WHO BEARS THE SIGN OF TRIUMPH ON HIS SHOULDERS

Christ carried the cross for himself, and for the wicked it was a great ridicule but for the faithful a great mystery. Christ carries the cross as a king carries his scepter, as a sign of his glory, of his universal sovereignty over all. He carries it as a victorious warrior carries the trophy of his victory

 

 

 

 

 

 

 

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If last Sunday the announcement of the second coming of Christ "in the clouds with great power and glory" was proclaimed (MC 13, 26), today, on the last Sunday of this Liturgical Year, we reopen the Gospel according to John at the point where a peculiar quality of the coming Lord is revealed, his royalty. The singular context, the passion of the Lord, and the interlocutor, an imperial official, make the understanding of the kingship that Jesus embodies particularly intriguing.

What the world represented by Pilate he cannot understand, However, those who open themselves with faith to an unusual and surprising revelation understand it. Let's read the passage.

"During that time, Pilate said to Jesus: “You are the king of the Jews?”. Jesus replied: “You say this for yourself, or have others told you about me?”. Pilate said: “Maybe I am a Jew? Your people and the chief priests have handed you over to me. What have you done?”. Jesus answered: “My kingdom is not of this world; if my kingdom were of this world, my servants would have fought to keep me from being handed over to the Jews; but my kingdom is not from here ". Then Pilate said to him: “So you are king?”. Jesus answered: “You say it: I am a king. For this I was born and for this I came into the world: to bear witness to the truth. Whoever it belongs to the truth, listen to my voice" (GV 18,33-37).

It is described here is the first of the two confrontations that Pilate had with Jesus inside the Praetorium. They will culminate in that central scene of the entire narrative of the passion according to St. John, occurred on Litòstroto, where Pilate spoke the words: «Behold your King» (GV 19,14). To highlight the importance of the scene and the depth of meaning of the words spoken, John will note that at that same time the Passover lambs were being prepared, on the day of Preparation.

In this Sunday's evangelical passage Pilate, without wasting time, he immediately gets to the point and the crucial question that interests him most: «You are the king of the Jews?». For the Roman Prefect, representative of imperial power, this question highlights a concern about the governance of its territories. On the occasion of Jewish Passover, indeed, the Prefect moved, troops following, from Caesarea to Jerusalem, precisely to prevent a riot from destabilizing order and security pax romana. Ma, as several commentators point out, the expression "King of the Jews" that Pilate uses can be understood, in our song, in at least two other ways, different from what he probably means. The Jews, with that expression, they meant the messiah king awaited since the time of David for the time of salvation, invested with both a religious and political-national mission. The term Re has here, therefore, in this context, an earthly and historical meaning, with also an allusion to a theological content. In biblical history, both are closely linked and employed for each other; so much so that the two meanings will play a decisive role in the accusation made against Jesus.

But we must take into account of the meaning that the words must have had for Jesus, particularly indicative for understanding today's celebration. In the mouth of Jesus this title reveals a new meaning, which only Saint John highlights and makes stand out. Jesus accepting the title and responding: "You say: I am king", at the same time it denies the meaning that Pilate wants to attribute to it, to insist instead on his special kingship. Jesus refuses to embody an earthly messianism, like the one already evoked in the temptations in the desert, in particular in the Lucanian version of the test: «The devil led him up and, showing him in an instant all the kingdoms of the earth, he told him: «I will give you all this power and the glory of these kingdoms, because it has been placed in my hands and I give it to whoever I want. If you bow down before me everything will be yours" (LC 4,5-7). «The whole world belongs to Satan, who is willing to give Jesus power over all the kingdoms of the earth. But Jesus, from the beginning of his public life, radically refuses to found an earthly kingdom" (cf.. Ignace de La Potterie, The passion of Jesus according to the Gospel of John, 1993). If the kingship of Christ is to be understood in another way, this should not lead us to the opposite idea, that is, to imagine a Messiah estranged from the world. The text of this Sunday's gospel must be read carefully. In greco, the words of Jesus to v. 36 I'm, verbatim: «My kingdom is not «from» this world». What a difference compared to the apocrypha. «In certain Gnostic writings inspired by the fourth gospel, for example the Acts of Pilate, the following small change is introduced in this text: «My kingdom is not «in» this world"; which evidently has a completely different meaning and leads to a separation between the world and the kingdom of God". The words of Jesus instead mean that «the kingship of Christ is not based on the powers of this world and is not in the least inspired by these. It is a sovereignty in the World, but which is realized in a different way from earthly power and draws its inspiration from another source" (cf.. Ignace de La Potterie).

Pilate was an experienced official, concrete and, as needed, violent and ruthless. According to Saint John to the words of Jesus, almost surprised, he could only ask: "So you are a king?». Jesus answered:

"You say: I am a king. For this I was born and for this I came into the world: to bear witness to the truth. Whoever it belongs to the truth, hears my voice ".

It is here that the Lord specifies the profound meaning of his kingship and where it comes from. Its source is in the Father who sent it, to become the way of truth and life. John states in the Prologue:

«And the Word became flesh and came to live among us; and we beheld his glory, glory as of the only begotten Son who comes from the Father, full of the grace of truth" (GV 1, 14).

San Giovanni then continues urgently:

"From his fullness we have all received: grace upon grace. Because the Law was given through Moses, the grace of truth came through Jesus Christ. It gave, no one has seen him: the only Son, who is God and is at the Father, it is he who has made him known " (GV 1, 16-18).

The truth therefore that Jesus brings to humanity as a grace, a gift and a mission from the Father, it is his revelation. Not a simple abstract and aseptic truth, but life, the word, the entire existence of the Lord Jesus, in the inexhaustible fullness of its meaning of love, of salvation and life in the Father, for every person who opens up to it and adheres to it with faith. In every man or woman who welcomes the truth of Christ He reigns in peace. And this despite the fact that the kingship of the Lord had to pass through the crucible of passion, of which this Sunday's evangelical scene is the precursor. But for San Giovanni, and only for him, precisely the passion will be the manifestation of the kingship of Jesus: Christ reigns from the Cross.

Giovanni, as he recounts the passion of Christ, it does not deny the reality or materiality of the events that were painful. However, it highlights, unlike the Synoptics, the appearance of royalty and triumph, of victory over evil and the salvific value, which is inherent in the passion and death suffered by Jesus Christ: while the narration also gives us the meaning of the events. These aspects emerge already during the trial and then at the crucifixion of Jesus. At the end of the Roman trial Pilate brings Jesus in front of the crowd and says: «Here is a man, Here's the man." (GV 19,5). At that moment Jesus is wearing the symbols of royalty and in addition to the crown of thorns he still has his cloak. While the Synoptic Gospels say that the purple was taken from him causing him pain, in the Fourth Gospel we even have the impression that Jesus goes towards the cross still wearing both the purple and the crown. And there is a striking parallel, also literary, between the scene that took place in the praetorium, in the place called Gabbatà (GV 19, 13-16), and what happens at the foot of the cross, on Golgotha (GV 19, 17-22). In both cases John places the emphasis on the theme of kingship and in both cases it is Pilate, that is, the holder of the highest civil power, who honors Jesus. «Here is your king» he says to the crowd gathered in front of the praetorium (GV 19,14); then over the cross he has it written: «The king of the Jews» (GV 19,19). This is it, in front of the world, a proclamation of the kingship of Christ made in three languages: in Hebrew, the language of Israel, in Greek, the language of culture; and in Latin, the language of civil power. The episode, Once again, it is told only by Saint John. And it is no coincidence that in the Christian tradition the Way of the cross, mainly inspired by Giovani's story, it will become a triumphal path. Likewise quite a few painted crosses, like the famous Crucifix of San Damiano in Assisi which spoke to Saint Francis, they depict Jesus according to the typology of Christ triumphant. John writes that Jesus leaves the city: «And bearing the cross to himself». It is usually translated: «Carrying the cross himself». Actually the correct translation is: «Carrying the cross for himself», that is, bringing it as an instrument of his victory. Saint Thomas Aquinas confirms this translation and says: «Christ carried the cross for himself, and for the wicked it was a great ridicule but for the faithful a great mystery. Christ carries the cross as a king carries his scepter, as a sign of his glory, of his universal sovereignty over all. He carries it as a victorious warrior carries the trophy of his victory.". And in the first centuries Saint John Chrysostom had already used a similar expression: «He carried the sign of triumph on his shoulders».

From the Hermitage, 24 November 2024

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