Homiletics of the Fathers of The Island of Patmos

THE MYSTERY OF CHRISTMAS IS ENCLOSED IN A SILENCE THAT SPEAKS TO THE HISTORY OF HUMANITY

By entering the silence of Bethlehem and penetrating the Gospel with love and contemplation, we therefore see something beautiful and new about God and about us, so we know Him better, but also ourselves, who we are, what mystery dwells within us, what meaning and value our life and that of the entire universe has.

Author
Hermit Monk

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Fashion born in the United States of celebrating the sex of the unborn child in advance quickly spread to us too. But none baby shower O gender reveal party for the Holy Child Jesus.

More seriously and even more deeply in the Christmas of the Lord, especially in the three liturgies that distinguish this Solemnity, something of the mystery of God and man is revealed starting from the source one, source of all historical mysteries, which is the mystery of the incarnation of the Son of God. Let us therefore read the passage proclaimed in the Christmas Eve Mass, according to the Gospel of Luke:

"In those days a decree went out from Caesar Augustus that a census should be of the whole earth. This first census was made when Quirinius was governor of Syria. Everyone went to be enrolled, each in their own city. Joseph also, from Galilee, from the city of Nazareth, went up to Judea to the city of David called Bethlehem: in fact, he belonged to the house and family of David. He had to be registered together with Maria, his bride, she was pregnant. While they were in that place, time came for her to be delivered. And she brought forth her firstborn son, She wrapped in swaddling clothes and laid him in a manger, because there was no room for them in the accommodation. There were some shepherds in that region who, spending the night outdoors, they stayed up all night guarding their flock. An angel of the Lord presented himself to them and the glory of the Lord surrounded them with light. They were filled with great fear, But the angel said to them,: “Don't be afraid: there, you good tidings of great joy, which shall be to all people: today, the City of David, is born for you a Savior, which is Christ the Lord. This sign for you: You find the babe wrapped in swaddling clothes, placed in a manger”. And immediately a multitude of the heavenly army appeared with the angel, who praised God and said: “Glory to God in the highest heaven and on earth peace to men, that he loves”» (LC 2,1-14).

This well-known and exciting text proclaimed as the Gospel in the Christmas Eve Mass leaves one somewhat disappointed upon first reading. We would expect, at least from the main characters, a few words, an explanation or expression of their feelings. Instead they remain silent and the whole scene is surrounded by great silence. Joseph is silent as he ascends from the unknown Nazareth to the most famous and significant city of David called Bethlehem, due to the census. But it says nothing about itself, of what he feels or perceives. Maria remains silent, his bride, who accompanies her on the journey and silently gives birth to her first-born son. We are not told his feelings, what was moving in his heart. Except that she gives birth outside the hotel, forced to place the Child in a poor animal's crib. E, naturally, no cries of the newborn Baby are heard. The overall scene narrated presents a whole series of humble gestures punctuated by silence. While in the background are projected the actions of the power of Caesar Augustus who wants the census to reach the most distant provinces. Luke too, the evangelist writer, does not make any comments, as if to underline an extreme measure even in the poverty of expressive means. Out of the scene the shepherds emerge, frightened by the appearance of an angel, they too are struck dumb. Only the heavenly messenger breaks the silence by announcing the great joy: «A Savior is born for you, who is Christ the Lord". And then the multitude of the celestial army praises God, proclaiming his glory in the heavens and peace on the earth of men.

Silence is the key, as every mystery of God springs from it and takes us back to it. Because it's not easy, nor easy to say God, who He is or describe Him, silence is then there to signal that certain realities must first of all be contemplated and adored for a long time. This helps us understand the apparent and striking contrast between the silent poverty of the central scene of the Gospel passage and the magnificence of what is around it. It contains the mystery of God that must be contemplated and adored.

And it is in this context that it reveals itself, that is, the veil is lifted on the singular manifestation of God, whose first characteristic is undoubtedly the ability to surprise. Who would have expected a baby from God? What a superabundant message He brings, what light it propagates? The Gospel passage seems to invite us to go further, beyond modest appearances, to discover the divine riches that rest not in the noise, be it the announcement of the census of the time, or everything that today creates an audience or multiplies followers, but rather in the "subtle silent voice" that Elijah experienced (1Re 19, 12), in which God reveals himself to the soul capable of meditation and contemplation of the scriptures and the mystery contained therein.

Below, a second aspect reveals the evangelical scene about God. And that is that He is qualified by some paradoxes, from truths apparently beyond common sense and which the world carefully avoids. They could be expressed like this: before God the small often appears more important than the large, the poor more than the rich, the despised more than the important, the individual more than the multitude. Moreover, poverty is not the worst evil, since God permitted it for his Son; it's still, what on earth is loneliness and humiliation, may be great and glorious in heaven.

We notice, in tal modo, to gradually enter into a "Christian theology and anthropology", in a new way of understanding God and man. In that habit, first mentioned, of knowing how to go further we see that in the mystery of Bethlehem where everything is apparently secret and silence, God speaks to man in a new way and manifests himself as the One who ordinarily is on the side of the smallest and poorest; as someone whose omnipotence is shown first and foremost in the goodness of tenderness, in reliability and closeness to the simplest and most humble. We thus understand that we are dear to him, we are fragile, weak and poor children of Adam. Everything in the evangelical scene makes a single great announcement full of meaning emerge from the silence: God loves us freely, before we love him and for our good he comes to meet us.

We too enter the silence of Bethlehem and by penetrating the Gospel with love and contemplation we therefore see something beautiful and new about God and about us, so we know Him better, but also ourselves, who we are, what mystery dwells within us, what meaning and value our life and that of the entire universe has.

In the adorable mystery of Christmas let's realize that we are not alone, that the Lord came for us and remains with us. Even though we hear the roars of war all around, the message He brings is that of joy and peace. A divine and not ephemeral peace that comes from Him and passes through people's experiences, of nations and peoples.

Recently a new idea has been put forward in theological reflection that deals with the mystery of the incarnation. It is called "deep incarnation", a "radical". This is a recent theological sensitivity interested in rediscovering the inclusive and salvific scope of the incarnation for the entire creation. Without taking anything away from the new acquisitions, Let's remember that many have discussed this topic, especially the holy fathers since ancient times. And among these Saint Ambrose who commented on the writing of the evangelist Luke with these words:

«It is so that you could become a perfect man that Jesus wanted to be a little child. He was bound in swaddling clothes so that you would be freed from the bonds of death. He was in the stable to place you on the altars. He came to earth so that you could reach the stars, and he found no room in that inn so that you would have many homes in heaven. Even though he was rich, he became poor for us, so that we might become rich in his poverty. This indigence of God is therefore my wealth and the weakness of the Lord is my strength. He preferred privations for himself to give abundantly to everyone. The crying of his childhood in wails is a wash for me, those tears have washed away my sins".

Merry Christmas to all.

From the Hermitage, 25 December 2024

Christmas Day

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Sant'Angelo Cave in Ripe (Civitella del Tronto)

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Homiletics of the Fathers of The Island of Patmos

AND THE COMING OF OUR SAVIOR JESUS ​​CHRIST

The first Sunday of Advent is the gateway to a new liturgical year, this time designated with the letter «C», in which the Sunday Gospel passages will be taken from the Gospel of Luke …

Author
Hermit Monk

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The first Sunday of Advent it is the entrance door to a new liturgical year, this time designated with the letter «C», in which the Sunday Gospel passages will be taken from the Gospel of Luke.

This writing constitutes the first part of a single work, the second of which is the Acts of the Apostles. By building this literary complex, Luke wanted to show that the life of the Church is rooted in Christ and finds its center of gravity in him. It is no coincidence that the Acts begin by summarizing the third Gospel in this way:

«In the first story, Theophilus, I covered everything that Jesus did and taught from the beginning until the day he was taken up into heaven, after having given instructions to the apostles whom he had chosen through the Holy Spirit" (At 1,1-2).

And among "what Jesus did and taught" there is the eschatological discourse, the one about the last things, from which the pericope of this first Sunday of Advent is taken. Let's read it:

"During that time, Jesus told his disciples: «There will be signs in the sun, in the moon and stars, and on earth the anguish of people anxious about the roar of the sea and the waves, while men will die from fear and waiting for what will happen on earth. Indeed, the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with great power and glory. When will these things start to happen, Rise up and raise your head, because your liberation is near. Be careful of yourselves, may your hearts not be weighed down by dissipation, drunkenness and worries of life and that that day does not fall on you suddenly; in fact it will fall like a snare on all those who live on the face of the whole earth. Keep watch at all times praying, so that you have the strength to escape everything that is about to happen, and to appear before the Son of man" (LC 21,25-28.34-36).

The chapter 21 of the Lucanian Gospel, built around the eschatological discourse of the chapter 13 by Marco, it is an example of that literary genre also present in other writings of the New Testament and in particular in the last book of the Christian canon: the Apocalypse. It is a way of presenting reality that should not scare us, but neither should we distract ourselves from the message it carries and sometimes conceals. To find a musical comparison, it's like the A day of wrath from the Requiem Mass by Verdi. First all the strings intervene and the percussion emerges, drums and bass drums. Then they suddenly stop the sound and behold, Finally, the meaning of what was done:

«Watch and pray at all times, so that you have the strength to escape everything that must happen, and to appear before the Son of man" (LC 21,36).

All this movement, in today's song, starts from an apparently harmless appreciation made by some disciples, al v. 5: “While some spoke of the temple and the beautiful stones and votive offerings that adorned it, [Jesus] he said:

“There will come days when, of all that you admire, there will not be stone upon stone that will not be destroyed".

So Jesus instead of tuning into the aesthetic question of the beauty of the temple begins an eschatological discourse on the ruin of it and of Jerusalem, on cosmic catastrophes and the return of the Son of Man which covers the entire chapter up to the verse on vigilance which we mentioned, which closes it.

In all of this talk Jesus explains that the destruction of the temple is not a sign of the end of the world (LC 21,5-9), but the beginning of the "times of the people" (cf.. times of nations of Luke 21,24), which are the times of history, which will end with the coming of the Son of Man. Saint Luke quickly mentions the parousia – “Then they will see the Son of Man coming in a cloud with great power and glory” (LC 21,27) – since he rather prefers to focus on men's reactions to eschatological events. If the emphasis is on history, because it is the place where the believer is called to hope, watching and praying, in the midst of tribulations, the glorious coming of the Lord is seen by Luke through the reactions it produces on men. Catastrophic events in nature or history, in heaven or on earth, which will be a cause of anguish and confusion, of anxious waiting, of fear and death for many men; for believers, instead, they could be the sign of the approach of salvation: «Rise up and raise your heads, because your liberation is near" (LC 21,28). Raising your head also means raising your eyes and seeing what remains invisible to many, that salvation that advances amidst the tribulations that unfold over time. That "Kingdom" that emerges from behind the rubble of history, founded on the promise of the Lord which remains steadfast even in the accumulation of ruins "on the earth" (LC 21,25). So no pessimism, no need to make natural and historical catastrophes coincide, no matter how devastating, like wars, the pandemic, ecological crises, with the end of the world, but also no cynicism, no escape from the pain and absurdities of reality to take refuge in a spiritualistic or naively optimistic vision.

For San Luca everyone, believers and non-believers, they are subjected to the risk of being overwhelmed and crushed by the events that are to happen, especially believers if they do not watch and pray (cf.. LC 21,34). Collective fears, the planetary anxieties that enslave men and women, making them prey to what may happen – «men will die from fear and from waiting for what will happen on earth» (LC 21,26) – they constitute an eschatological drama that affects the entire ecumene (oikoumene: LC 21,26 cf.. «the face of the whole earth» by LC 21,35), even the disciples.

The exhortation to vigilance At that time (LC 21,34.36) it is first and foremost an appeal to clarity, to sobriety, not to seek ways of numbing and immunizing oneself from the weight and pain of reality and not to let oneself be dulled by the "noise" of events and also by the seduction of certain narratives, which takes advantage of fears and anxieties to distort reality by presenting an alternative, as we experienced during the pandemic period or now with the ongoing wars. It's worth repeating; these catastrophic events which will be taken as a sign of the "end" by many and therefore a cause for confusion, anguish, fear and death for many people, for believers they could be a sign of the approach of salvation and a new beginning in life, "because your liberation is near" (LC 21,28). The believer stands up in the attitude of one who possesses the hope born from the Resurrection of Christ; and thanks to the Lord's reassurances he glimpses the meaning of everything that happens. Jesus reminds disciples who can let themselves be overwhelmed by fears and anxieties: «Watch out for yourselves, may your hearts not be weighed down by dissipation, drunkenness and worries of life". They are words that recall what the Lord had already announced in a parable, reported in the chapter 8 by Luca, about the seed being suffocated by worries.

I end here by reporting the words of Pope Benedict XVI that, commenting on this passage of the Gospel, called Christian testimony into question, similar to a city in plain sight:

«The Word of God reminds us of this today, tracing the line of conduct to follow to be ready for the coming of the Lord. In the Gospel of Luke, Jesus says to the disciples: “Do not let your hearts become heavy with dissipation, drunkenness and worries of life... keep watch at all times praying" (LC 21,34.36). So, sobriety and prayer. And the apostle Paul adds the invitation to "grow and abound in love" among us and towards everyone, to make our hearts firm and blameless in holiness (cf.. 1Ts 3,12-13). In the midst of the upheavals of the world, or to the deserts of indifference and materialism, Christians welcome salvation from God and testify to it with a different way of life, like a city set on a mountain. “In those days – announces the prophet Jeremiah – Jerusalem will live peacefully, and she will be called: Lord-our-justice” (33,16). The community of believers is a sign of God's love, of his justice which is already present and operating in history but which is not yet fully realized, and therefore it must always be awaited, invoked, sought with patience and courage" (Angelus 2.12.2012).

From the Hermitage, 1° December 2024

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Sant'Angelo Cave in Ripe (Civitella del Tronto)

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Homiletics of the Fathers of The Island of Patmos

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"

Author
Hermit Monk

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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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Sant'Angelo Cave in Ripe (Civitella del Tronto)

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Homiletics of the Fathers of The Island of Patmos

THAT LIGHT OF FAITH WHICH RESTORES SIGHT TO THE BLIND

The disciples must finally open their eyes, 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.

Author
Hermit Monk

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There are many stories in the Gospels, in which the care and concern with which Jesus takes care of the sick is highlighted: he takes care of them in body and spirit and recommends his disciples to do the same.

the surgeon Grazia Pertile (To the right) during retinal surgery in Negrar Hospital (Verona)

When John the Baptist he sends two of his disciples to ask for a sign of the Messiah, Jesus affirms his identity with words: "Go and tell John what you have seen and heard; the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are resurrected" (LC 7, 22). In this Sunday, thirtieth of ordinary time, we hear about the healing of a blind man.

"During that time, while Jesus was leaving Jericho together with his disciples and a large crowd, the son of Timaeus, Bartimaeus, who was blind, He sat by the roadside begging. Hearing that it was Jesus of Nazareth, he began to cry and to say: "Son of David, Jesus, have mercy on me!». Many scolded him to keep quiet, but he shouted even louder: "Son of David, have mercy on me!». Jesus stopped and said: «Call him!». They called the blind man, telling him: "Courage! get up, calling you!». They, thrown away his cloak, he jumped up and came to Jesus. Then Jesus said to him: "What do you want me to do for you?». And the blind man answered him: "Rabboni, that I see again!». And Jesus said to him: "We ', your faith has saved you ". And immediately he saw again and followed him along the road." (MC 10,46-52).

Today's Gospel tells us about the last miracle performed by Jesus during his earthly life, if we do not take into account the mention of Matthew: «The blind and lame approached him in the temple, and he healed them" (Mt 21,14); and the episode, narrated by Luke in the story of the passion, when Jesus heals the ear of the high priest's servant who was struck by one of his men (LC 22, 51).

This healing of blind Bartimaeus is emblematic, since in the narrative plan of the second Gospel, right after saying: "your faith has saved you", Jesus quickly resumes his journey. The complete opening verse he recites: «And they came to Jericho. As he left Jericho together with his disciples and a large crowd" (v. 46) in fact, it expresses all the haste of Jesus to complete his journey which will take him to Jerusalem where his human destiny and his mission will be fulfilled. There is still a short uphill stretch to go (cf. LC 10,30) and the blind man now healed: "started following him down the street" (v. 52).

Thus keeping these hints in mind e, in particular, that healing occurs at this point in Jesus' ministry, close to his passion, we understand that for Marco it may have a significant symbolic value. As if to say that the disciples must finally open their eyes, 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. The main intention of Mark's account of Jesus' journey was to show who he is The one we are talking about. It is no coincidence that the writing of the second Gospel is intimately oriented towards the moment in which the Roman centurion, faced with the death on the cross of Jesus Christ, dice: «Truly this man was the Son of God!» (MC 15,39). It is at the Cross that the mystery of Jesus Christ is revealed. According to Mark's narrative intentions, the identity of that "Hidden One" who was Jesus (see the «messianic secret) and that only in particular moments, like the Transfiguration, had revealed itself to the eyes of a few disciples, now, at the time of the crucifixion, it is revealed through the words of a pagan.

Who has read the Gospel of Mark up to this point we remember that at the beginning of his journey to Jerusalem Jesus had healed another blind man. An episode that has been reproduced several times by painters over the centuries, together with that of the man born blind of GV 9. That time the healing was quite cumbersome and twice the Lord had to lay his hands on the eyes of the blind man who was slowly starting to see.. In fact, instead of seeing people he saw "walking trees" (MC 8,24). Now, almost at the gates of the holy city, to heal Bartimaeus the gesture of the laying on of hands is no longer needed, but only faith is necessary.

Thus we understand that Marco he doesn't just want to narrate a usual act of power on the part of Jesus, ma, especially at this time, make it a catechesis on the true faith, hidden between the folds of the text and valid for believers of every generation. Bartimaeus crying out to Jesus, who calls out to him loudly: "Son of David, Jesus, have mercy on me!», while the others told him to shut up, it is the example of the disciple who insistently seeks salvation from Jesus, showing trust in Him. This faith of Bartimaeus forces Jesus to stop, «Jesus stopped and said: «Call him!», and it's so strong, like his voice, that Jesus doesn't need to touch him, but this alone is enough for the miracle to happen: «And Jesus said to him: "We ', your faith has saved you ". Along the journey described in MC 8,22-10,52 Jesus taught his disciples who He is, what awaits him in Jerusalem and what it means to follow him. But those closest to Jesus did not understand this, they sought rather honors and primacies. This blind man who calls Jesus with the messianic title of Son of David and who, when asked, addresses Him with that Aramaic variant, Rabbi my master, preserved only here by Mark and then by John when Magdalene recognizes the Risen Jesus (GV 20, 16), in this way he expresses the desire of every believer to lift his gaze from the ground, to see again, to raise your sight; the view at this point of faith. This is how we can interpret that verb (look up, anablepso) used by Mark to express the will of the blind man: "Rabboni, that I see again!».

Bartimaeus received the gift of sight and of faith he sets out on the path of Jesus, the one that leads to Jerusalem. It becomes the emblem of the disciple who has recognized who Jesus is and is not scandalized if his path leads him to suffering and death at the hands of the Jewish and Roman authorities, because thanks to faith he glimpses the salvific mystery hidden in them.

And finally, a note now recognized by several exegetes. This blind man bears a curious name that we do not find in any list of names from the time of Jesus. A half-Aramaic name (bar) and half Greek: the son of Timaeus. If the Gospel of Mark, as an ancient tradition reports, it was written in Rome, several educated and cultured readers of the time could not help but think of Timaeus, one of Plato's most important dialogues. It is possible that this too, in Marco's intent, is a veiled hint. It is no coincidence that Bartimaeus is called that, like a Greek, disguised as a blind beggar through whom Greek culture seeks contact with Jesus.

We thus discover that it is hidden among the folds of what initially might have appeared as yet another story of a miracle, the testimony of an authentic faith and the sincere search for contact between cultures is hidden. After all, Marco had already accustomed us to the encounter of Christianity with different worlds. Let us think of the demoniac Legion in the land of the Gerasenes (MC 5, 1) and to the Greek-speaking woman who asks Jesus for healing for her daughter (MC 7, 24-30).

Marco's work, as can be seen from the data within the text, such as knowledge of several Latin words, it is traditionally believed to be the Gospel brought into the heart of paganism, Rome, and emanation of Peter's preaching in that city. In the figure of that poor blind man on the side of the road between Jericho and Jerusalem there is perhaps contained the hope of men and women from all over who wish to see and believe in Jesus to follow him.

From the Hermitage, 27 October 2024

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Sant'Angelo Cave in Ripe (Civitella del Tronto)

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Homiletics of the Fathers of The Island of Patmos

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".

Author
Hermit Monk

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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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Sant'Angelo Cave in Ripe (Civitella del Tronto)

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