Educating means bringing to light.

XXVI Sunday in Ordinary Time - Year B - 29 September 2024
Roman Rite
Nm 11,25-29; Ps 18; Jas 5,1-6; Mk 9,38-43.45.47-48

Ambrosian rite
Dt 6,1-9; Ps 118; Rom 13,8-14a; Lk 10,25-37
Sunday after the Martyrdom of Saint John the Precursor.


1) On the journey with Life that gives life and rules of life.

The passage from the Gospel of Mark that is proposed in this 26th Sunday of ordinary time narrates two episodes. 

In the first, John points out to Christ that there is someone who casts out demons in His name without being among His disciples. Jesus rightly points out that every good work, from whatever part it comes, is always well received because the source of goodness and love is God himself. Who does good is always and anyway on the side of Christ and of God. Jesus' response to John regarding the exorcist who is not part of the group of disciples, is inspired by great tolerance and it is identical to the attitude taken by Moses towards Eldad and Medad during exodus (Nm 11,24-30 - First reading of today’s mass).

In the second episode, Jesus exhorts the disciples not to scandalize the "little ones", that is, the sisters and brothers who are still immature in faith by alienating them from the Gospel with an incorrect conduct and a behavior not in accordance with the Gospel. To make this admonition, the Messiah uses harsh words: "If your hand is a cause of scandal, cut it. And your hand is a cause of scandal to you, cut it off: it is better for you to enter life with one hand alone, rather than with two hands go into Gehenna, into the unquenchable fire. And if your foot is a cause of scandal to you, cut it off: it is better for you to enter life with one foot only, instead of being thrown into the Gehenna with two feet. And if your eye is a cause of scandal to you, throw it away: it is better for you to enter the kingdom of God with one eye only, instead of being thrown with two eyes in the Gehenna, where their worm does not die and the fire does not extinguish" (Mk 9, 45.47-48.) With these words, Jesus invites the disciples to an attitude inspired by humility, understanding, and sacrifice to avoid the scandal that obscures the light of the Gospel.

We could formulate the invitation of Christ with the words that, in "The Announcement to Mary" by Paul Claudel, the now blind protagonist, Violaine, speaks to those who enjoy the gift of sight: "But you who see, what have you done with the light?"

If we know how to convert first our heart then those who live next to us, even if they are not believers, we will understand that Jesus is not an incomprehensible and unacceptable theological formula in our minds, but the life of God in our hearts and light for our footsteps. And even if they do not change their religion, they will change their heart, becoming more open, tolerant, and free.

Jesus asks the disciples, and therefore us, to have his thought that does not reject anyone and his same look that recognizes even the smallest signs of faith, as the gift of a simple glass of water that, if given to a "little one", "will condition" the final judgment when the Son of man will judge all the peoples of the earth.

Total opening, without any barriers of space and time, is shown precisely by Jesus with his incarnation and death on the cross, united to all humanity. In every man and woman of the earth a mysterious and deep relationship with Jesus Christ is possible. The Christian community is also called to broaden its boundaries to consider everyone in some way as its children, even those who do not have a full knowledge/experience of Jesus.

 If "smallness" is the deep physiognomy of the life of the believer, even a hand, a foot and an eye can hurt and hinder it - in the sense of making scandal, stumbling - the presence of the Lord in us. Small is a glass of water and the little ones know how to appreciate it, not failing to thank, especially when it is received in the name of Jesus.

2) The name of Jesus.

The name: "Jesus" is “to be used" not only to serve it but to belong to him. The fact is that those who work in his name can do great things, starting with the apostles who belong to Jesus Christ. But who is of Christ? The disciples who follow him but do not become owners of Christ. When Christians believed they had a monopoly on Jesus, they ran the risk of being intolerant. Good, in all its forms, is the right and duty of every man. Jesus and the Spirit are present wherever one does good. In the previous page, the disciples divided among themselves in the name of their own self. Here they divide from others in the name of their own selves. Only the "Name" of Jesus is the root of unity among all. Scandal is everything that prevents someone from following God to reach salvation. Rather than make even one to lose his or her  faith, it would be better to die.

This certainly does not mean to put in the background or even vanish the commitment of the announcement and the call to convert to the Gospel, as some might think. It should not be forgotten that witness and proclamation are an integral part of the authentic Christian faith, which cannot conceal the immense joy of having encountered the Lord. If I do not hide the fact of being a convinced and practicing Christian, every gesture of friendship, of help, of exchange that I carry out is a proclamation, just as every word and gesture of Jesus was, even before he declared: "I am the Son of God".  From the New Testament, the "duty" of the proclamation clearly emerges: "Go into all the world and preach the gospel to every creature" (Mk 16:15). "It is not a boast for me to preach the gospel; it is a duty for me: woe unto me if I do not preach the gospel!" (1 Cor 9:16). "Always be ready to answer anyone who asks you the reason for the hope that is in you ... with sweetness and respect and with the right conscience" (1 Pt 3:15-16).

Jesus' first appeal is to a "conversion of heart”, and He asks his disciples not to put the other in preconceived schemes, but to welcome him and listen to him. Listen to the symphony of a child’s groaning, of a poor man’s groaning, to bring them the tenderness of God. Listen to the words of the world and give back the Word, because everything about human adventure concerns each one of us: "I am a man and nothing that is human is foreign to me" (Terentius).

The answer of Jesus, the man without barriers, is one that can mark a turning point in history: men are all ours, as we are of all. First the man. "When a man dies, do not ask yourself for whom the bell rings: it always rings a little for you" (John Donne). All are ours. We are all one in Christ Jesus.

But the announcement of Jesus is even more courageous: it leads us not to feel like strangers. It asks us to love our neighbor and to live life as a sharing: it leads us to live many lives, the stories of others as if they were ours. He gives us a hundred brothers and sisters, a hundred hearts to rest upon, a hundred lips to quench our thirst, a hundred mouths, of whom we are the voice, that do not know to Whom to shout to.

 It is true, as I said above, that today’s Gospel ends with harsh words: "If your hand, your foot, your eye scandalize you, cut them off, throw them away". Gospel of the wounds, scandalous and luminous as the stigmata of Jesus. In fact, the words of Christ are not an invitation to a useless self-mutilation, they are instead a figurative incisive language to convey the seriousness with which one must think about the essential things. Even losing what is precious to us, like a hand and an eye, is not comparable to the damage that comes from having a wrong life. The Lord invites us to fear more a failed life than the painful wounds of life.

A special way of welcoming Christ and the wounds of his love for us is that of the consecrated Virgins in the world. To be a virgin means keeping the spousal character of one’s body intact for the Lord. A virgin does not waste, does not seek life in other human beings, in flesh and blood, but she seeks it in God. It takes a lot of maturity and a lot of faith to cut off the ill affectivity towards people and to wait with fidelity and perseverance for the Lord who comes. It is necessary to have a concrete experience of being with the Lord, not just a theoretical knowledge. If one has a weak faith, he or she stops praying, lives in solitude, does not want to take responsibility for adult life, and risks seriously. He or she may retain physical virginity, but losing its sense he or she will become selfish or narcissistic, cynical or embittered, sour or an affective vampire. Saint Augustine says that a virginity without humility is not needed.

 Being virgin in the soul means to be free from idols, not to worship oneself or others, but to be only for God. 

Consecrated virginity is not a means of preserving oneself, a burial of one’s talent underground to return it one day intact ; it is rather a means of self-giving, accepting certain renunciations only to be able to give everything to God and more to the neighbor.

            "Christian virginity is the experience of intimate, exclusive, indissoluble spousal union with the divine Spouse who gave himself to humanity without reserve and forever, and in this way acquired a holy people, the Church. Inscribed in the human creature as a capacity to live communion in the difference between man and woman, for consecrated virgins spousal is an experience of the transcendence and of the surprising condescension of God; the consecration is accomplished through the covenant of alliance and fidelity that unites the virgin to the Lord in mystical marriage, to make ever deeper and fuller participation in his feelings and conformation to his will to love" (Ecclesiae Sponsae Imago, n. 24)

Éduquer signifie porter à la lumière.

Dimanche XXVI du Temps Ordinaire – Année B – 29 septembre 2024

Rite Romain

Nm 11,25-29; Ps 18; Jc 5,1-6; Mc 9,38-43.45.47-48

 

Rite Ambrosien

Dt 6,1-9; Ps 118; Rm 13,8-14a; Lc 10,25-37

Vème Dimanche après le Martyre de Saint Jean le Précurseur

 

            1) En chemin avec la vie qui donne la vie et les règles de vie

            Le passage de l’Evangile de Marc proposé ce 26e dimanche du Temps ordinaire nous relate deux épisodes.

            Dans le premier, Jean fait remarquer au Christ que quelqu’un chasse les démons en Son nom sans faire partie du groupe de ses disciples. Jésus fait justement observer que chaque œuvre de bonté, de quelle origine qu’elle soit, est toujours bien acceptée parce que la source de la bonté et de l’amour est Dieu même. Celui qui œuvre pour le bien fait, en tout cas, toujours partie du Christ et de Dieu. La réponse de Jésus à Jean, concernant l’exorciste étranger au groupe des disciples, s’inspire d’une grande tolérance et est identique au comportement de Moïse face à Eldad et Medad pendant l’exode. (Nm 11,24-30 – Ière lecture de la Messe de ce dimanche).

            Dans le second épisode, Jésus demande aux disciples de ne pas scandaliser « les petits » c’est-à-dire les frères immatures dans foi en les éloignant de l’Evangile avec une conduite incorrecte et un comportement non conforme à l’Evangile. Pour faire cette admonition, le messie utilise des expressions dures : « Si ta main est pour toi une occasion de chute, coupe-la. Mieux vaut pour toi entrer manchot dans la vie éternelle que de t’en aller dans la géhenne avec tes deux mains, là où le feu ne s’éteint pas. Si ton pied est pour toi une occasion de chute, coupe-le. Mieux vaut pour toi entrer estropié dans la vie éternelle que de t’en aller dans la géhenne avec tes deux pieds. Si ton œil est pour toi une occasion de chute, arrache-le. Mieux vaut pour toi entrer borgne dans le royaume de Dieu que de t’en aller dans la géhenne avec tes deux yeux, là où le ver ne meurt pas et où le feu ne s’éteint pas » (Mc 9, 43.45.47-48).

            Avec ces paroles Jésus invite les disciples à avoir un comportement inspiré par l’humilité, par la compréhension et par le sacrifice pour éviter le scandale qui obscure la lumière de l’Evangile.

            Nous pourrions formuler l’invitation du Christ avec les paroles qui, dans la pièce « L’annonce à Marie » de Paul Claudel, la protagoniste aveugle, Violaine, dit à ceux qui ont le don de la vue : « Mais vous qui voyez, qu’avez-vous fait de la lumière? »

            Si nous aussi et avant tout saurons convertir notre coeur, alors celui qui vit à notre coté, même s’il n’est pas croyant, comprendra que Jésus n’est pas une formule théologique  incompréhensible et inacceptable  dans notre esprit, mais la vie de Dieu dans notre coeur et la lumière à nos pas. Et même s’il ne changera pas sa religion, il changera son coeur, en devenant plus ouvert, tolérant et libre.

            Jésus demande aux disciples, donc à nous, d’avoir ses pensées qui ne repoussent personne, et d’avoir son regard qui reconnaît  les plus petits signes de la foi, comme le don d’un petit verre d’eau qui,  donné à « un petit », conditionnera le jugement final, lorsque le Fils de l’homme jugera tous les peuples de la terre.

            L’ouverture totale, sans aucune barrière de temps et d’espace, est vraiment montrée par Jésus avec son incarnation et sa mort sur la croix, uni à toute l’humanité. Dans chaque homme et chaque femme sur la terre, une relation mystérieuse et profonde avec Jésus Christ est possible. 

            Aussi la communauté chrétienne est appelée à élargir ses propres frontière jusqu’à considérer tous comme ses enfants, même ceux qui n’ont pas une connaissance-expérience pleine de Jésus. Si la « petitesse » est la physionomie profonde de la vie du croyant, même un pied, une main et un oeil peut lui faire du mal et faire obstacle – dans le sens de faire scandale, de faire trébucher- la présence du Seigneur en nous. Un verre d’eau est petit et les petits savent l’apprécier, en n’oubliant pas de remercier surtout lorsqu’il est reçu au nom de Jésus.

 

 

            2) Le nom de Jésus.

            Ce nom : « Jésus » il faut l’ « utiliser » non pas seulement pour s’en servir mais pour Lui appartenir. Celui qui oeuvre en son nom peut faire de grandes choses, en commençant par les Apôtres qui appartiennent à Jésus. Mais qui appartient à Jésus? Les disciples qui le suivent et ne s’approprient du Christ.

            Lorsque les chrétiens ont cru avoir le monopole de Jésus, ils ont couru le risque d’être intolérants. Le bien, sous toutes les formes, est devoir et droit de chaque homme. Jésus et l’esprit sont présents là où on fait le bien. Dans la page précédente, les disciples se divisent entre eux au nom du moi. Seul le nom de Jésus est la racine d’unité entre tous. Le scandale est tout ce qui empêche quelqu'un de suivre Dieu pour rejoindre le salut. Plutôt que de faire perdre la foi à une seule personne, il serait mieux de mourir.

            Cela ne signifie pas mettre en second plan ou frustrer le travail de l’annonce et de l’appel à se convertir à l’Evangile, comme quelqu’un pourrait penser. Il ne faut pas oublier que le témoignage et l’annonce font partie intégrante de la foi chrétienne authentique, qui ne peut se taire e doit dire la joie immense d’avoir rencontrer le Seigneur. Et, si moi je ne cache pas le fait d’être chrétien convaincu et pratiquant, chaque geste d’amitié, d’aide, d’échange que j’accompli est annonce, comme chaque parole et geste de Jésus l’a été, même avant qu’il déclare : « Moi, je suis le Fils de Dieu ». Du Nouveau Testament, il émerge clairement le « devoir » de l’annonce : « Allez dans le monde entier. Proclamez l’Evangile à chaque créature » (Mc 16,15) ; « En effet, annoncer l’Évangile, ce n’est pas là pour moi un motif de fierté, c’est une nécessité qui s’impose à moi. Malheur à moi si je n’annonçais pas l’Évangile ! » (1 Cor 9, 16); « Honorez dans vos cœurs la sainteté du Seigneur, le Christ. Soyez prêts à tout moment à présenter une défense devant quiconque vous demande de rendre raison de l’espérance qui est en vous ; mais faites-le avec douceur et respect. Ayez une conscience droite, afin que vos adversaires soient pris de honte sur le point même où ils disent du mal de vous pour la bonne conduite que vous avez dans le Christ » (1Pt 15-16).

            Le premier appel de Jésus est à la « conversion du cœur » et demande à ses disciples de ne pas mettre l’autre dans des schémas préconçus, mais de l’accueillir et de l’écouter. Ecouter la symphonie du gémissement d’un enfant, d’un pauvre, d’un malade pour leur apporter la tendresse de Dieu. Ecouter les paroles du monde et lui redonner la Parole, parce que tout ce qui concerne l’aventure humaine concerne chacun de nous : « Je suis un homme et rien de ce qui est humain m’est étranger » (Terentius).

            La réponse de Jésus, l’homme sans barrières, est une de celles qui peuvent marquer un changement de l’histoire : les hommes sont tous des nôtres, comme nous sommes à tous. Avant tout, l’homme. « Quand un homme meurt, ne te demande pas pour qui sonnent les cloches : elles sonnent toujours un peu pour toi » (John Donnne). Tous sont des nôtres. Nous sommes « un » en Jésus Christ.

            Mais l’annonce de Jésus  est encore plus courageuse : elle porte à ne pas nous sentir des étrangers. Il nous demande d’aimer le prochain et de vivre la vie comme partage : elle nous porte à vivre plusieurs vies, histoires des autres comme s’elles étaient les nôtres. Elle nous donne cent frères et soeurs, cent coeurs sur lesquels nous pouvons nous reposer, cent lèvres auxquelles étancher la soif, Cent bouches qui ne savent pas à Qui crier et dont nous sommes la voix.

            Cela est vrai, comme je l’ai dit plus haut, l’Evangile d’aujourd’hui se termine avec des paroles dures : « Si ta main, ton pied, ton œil te scandalisent, coupe-les, jette-les ». Evangile des plaies scandaleuses et lumineuses comme les stigmates de Jésus. En effet, les paroles du Christ  ne sont pas une invitation à une inutile automutilation. Elles sont un langage figuré, incisif, pour transmettre le sérieux avec lequel il faut penser aux choses  essentielles. Même perdre ce qui nous est précieux, comme la main et l’œil, n’est pas comparable au dommage qui dérive de nous tromper sur la vie. Le Seigneur nous invite à avoir peur plus d’une vie qui a fait faillite que des blessures douloureuses de la vie.

            Une façon spéciale d’accueillir le Christ et les plaies de son amour pour nous est celui des vierges consacrées dans le monde.

            Etre vierge signifie maintenir le caractère sponsal de son propre corps intact pour le Seigneur. Une vierge, par la consécration, ne gaspille pas sa vie : elle ne cherche pas la vie parmi dans autres êtres humains, dans la chair et le sang. Elle cherche la vie en Dieu Il faut beaucoup de maturité et beaucoup de foi pour couper les affectivités malades envers les personnes, pour attendre le Seigneur qui vient. Il faut faire une expérience concrète de rester avec le Seigneur, en avoir une connaissance théorique ne suffit pas.

            Si une personne a une foi faible, elle arrête de prier, et elle vit la solitude pour elle-même, et ne veut pas assumer les responsabilités de la vie adulte. Elle risque sa vie pour Dieu. Elle peut certes conserver sa virginité physique, mais en perdant le sens, elle deviendra égoïste, narcissique, cynique ou aigrie, ou vampire affectif. Saint Augustin dit qu’une virginité sans l’humilité ne sert à rien.

            Etre vierge dans l’âme, dans l’esprit, signifie être libre des idoles, ne pas s’idolâtrer soi-même ou les autres, mais être seulement pour Dieu.

            La virginité consacrée n’est pas un moyen de préservation de soi-même, un moyen d’ensevelir son talent sous terre pour le redonner un jour intègre sans que le nombre de talents ait augmenté.

            La virginité est un moyen de don de soi-même, qui accepte certains renoncements seulement pour tout donner à Dieu et au prochain.

« La virginité chrétienne est expérience de l’union sponsale, intime, exclusive, indissoluble, avec l’Epoux divin qui s’est donné à l’humanité sans réserve et pour toujours et qui s’est acquis de cette manière un peuple saint, l’Église. Inscrite dans la créature humaine comme capacité de vivre la communion dans la différence entre homme et femme, la sponsalité, pour les vierges consacrées, est une expérience de la transcendance et de la surprenante condescendance de Dieu ; la consécration s’accomplit par le pacte d’alliance et de fidélité qui unit la vierge au Seigneur dans des noces mystiques, pour rendre plus profonde et pleine la participation à ses sentiments et la conformation à sa volonté d’aimer” (Instruction Ecclesiae Sponsae Imago, n. 24).

 

Lecture patristique

Syméon le Nouveau Théologien (+ 1022)

Catéchèses, 3, SC 96, 298-305

Est-ce que tu ne frémis pas, mon ami, en entendant Dieu te dire chaque jour par toute l'Écriture divine: Aucune parole mauvaise ne doit sortir de votre bouche (Ep 4,29). Amen, je vous le dis, vous rendrez compte d'une seule parole creuse(cf. Mt 12,36), et: Vous recevrez une récompense pour avoir donné de l'eau fraîche (cf. Mc 9,41).Ne vous trompez pas, mes frères, Dieu aime les hommes, il est miséricordieux et compatissant, j'en témoigne et je le confesse: et c'est par sa compassion que j'ai l'assurance d'être sauvé. Sa chez cependant que ceux qui ne se repentent pas et ne gardent pas ses commandements avec une exactitude parfaite et avec beaucoup de crainte, ne profiteront nullement de cette compassion. Dieu leur infligera une punition plus sévère qu'aux nations impies et non baptisées.

Ne vous y trompez pas, mes frères, aucun péché ne doit vous paraître petit, et aucun ne doit être pris par nous à la légère, sous prétexte qu'il ne cause pas un dommage si considérable à nos âmes. Car les serviteurs fidèles ne font pas la différence entre un petit péché et un grand: n'auraient-ils péché que par un regard, une pensée ou une parole, qu'ils seraient dans un état semblable à ceux qui ont déchu de l'amour de Dieu, et je suis convaincu que cela est vrai. Quelqu'un a-t-il formé la plus petite pensée contraire à la volonté de Dieu? S'il ne s'en repent aussitôt, s'il ne repousse pas l'assaut de son imagination, mais accueille cette pensée et la conserve en soi, cela lui est compté comme un péché; même s'il ne sait pas que cette pensée est mauvaise, il lui en est tenu compte. 

Nous devons donc être très vigilants et zélés; il nous faut beaucoup scruter les Écritures. En effet, le Seigneur nous a fait voir l'avantage que celles-ci nous procurent quand il a déclaré: Scrutez les Écritures (Jn 5,39).

Scrutez-les et retenez avec beaucoup d'exactitude et de foi tout ce qu'elles disent. Ainsi, connaissant exactement la volonté de Dieu par les divines Écritures, vous serez capables de distinguer, sans vous tromper, le bien du mal, au lieu de prêter l'oreille à n'importe quel esprit et d'être emportés par des pensées funestes.

Soyez certains, mes frères, que rien n'est aussi favorable à notre salut que l'observance des divins préceptes du Seigneur. Nous aurons toutefois à verser beaucoup d e larmes, il nous faudra beaucoup de crainte, de patience et de persévérance dans la prière, pour que nous soit révélé le sens d'un seul mot du Maître, pour que nous connaissions le grand mystère caché dans les moindres paroles, et que nous exposions nos vies, jusqu'à la mort, pour un seul détail des commandements de Dieu.

Car la parole de Dieu est comme une épée à deux tranchants qui sépare et écarte l'âme de toute convoitise et de toute sensation corporelle. Plus que cela, elle devient aussi comme un feu brûlant lorsqu'elle ranime l'ardeur de notre âme, lorsqu'elle nous fait mépriser toutes les tristesses de la vie et considérer comme une joie toute épreuve qui survient, lorsqu'elle nous fait désirer et embrasser la mort redoutable aux autres hommes, en nous faisant voir en elle la vraie vie et le moyen d'y parvenir.

 

Educare vuol dire portare alla luce

Domenica XXVI del Tempo Ordinario – Anno B – 29 settembre 2024

Rito Romano

Nm 11,25-29; Sal 18; Giac 5,1-6; Mc 9,38-43.45.47-48ESTO

 

Rito Ambrosiano

Dt 6,1-9; Sal 118; Rm 13,8-14a; Lc 10,25-37

V Domenica dopo il Martirio di San Giovanni il Precursore.

 

 

            1) In cammino con la Vita che dà la vita e regole di vita.

            Il brano del Vangelo di Marco che è proposto in questa 26ª Domenica del tempo ordinario, ci narra due episodi. 

            Nel primo, Giovanni fa notare a Cristo che c’è qualcuno che scaccia i demoni in Suo nome senza essere del gruppo dei Suoi discepoli. Gesù giustamente fa osservare che ogni opera di bene, da qualsiasi parte venga, è sempre ben accetta, perché la sorgente della bontà e dell’amore è Dio stesso. Chi opera il bene è comunque e sempre dalla parte di Cristo e di Dio. La risposta di Gesù a Giovanni riguardo all'esorcista estraneo al gruppo dei discepoli si ispira a grande tolleranza ed è identico all'atteggiamento assunto da Mosè nei confronti di Eldad e Medad durante l’esodo (Nm11,24-30 – Prima lettura della messa di oggi).

            Nel secondo episodio Gesù esorta i discepoli a non scandalizzare i “piccoli” cioè i fratelli immaturi nella fede allontanandoli dal Vangelo con una condotta scorretta e un comportamento non conforme al Vangelo. Per fare questa ammonizione, il Messia usa espressioni dure: “Se la tua mano ti è motivo di scandalo, tagliala. e la tua mano ti è motivo di scandalo, tagliala: è meglio per te entrare nella vita con una mano sola, anziché con le due mani andare nella Geenna, nel fuoco inestinguibile. E se il tuo piede ti è motivo di scandalo, taglialo: è meglio per te entrare nella vita con un piede solo, anziché con i due piedi essere gettato nella Geenna. E se il tuo occhio ti è motivo di scandalo, gettalo via: è meglio per te entrare nel regno di Dio con un occhio solo, anziché con due occhi essere gettato nella Geenna, dove il loro verme non muore e il fuoco non si estingue” (Mc 9, 45.47-48). Con queste parole Gesù invita i discepoli a un atteggiamento ispirato all’umiltà, alla comprensione e al sacrificio per evitare lo scandalo, che oscura la luce del Vangelo.

            Potremmo formulare l’invito di Cristo con le parole che, nell’“L’annuncio a Maria” di Paul Claudel, la protagonista ormai cieca, Violaine, fa a quanti godono del dono della vista: “Ma voi che ci vedete, cosa ne avete fatto della luce?”

            Se sapremo convertire anche e prima di tutto il nostro cuore, allora chi vive accanto a noi, anche se non è credente, capirà che Gesù non è un'incomprensibile e inaccettabile formula teologica nella nostra mente, ma la vita di Dio nel nostro cuore e luce ai nostri passi. E anche se non cambierà la sua religione, cambierà il suo cuore, diventando più aperto, tollerante, libero.

            Gesù chiede ai discepoli, e quindi a noi, di avere il suo pensiero che non respinge nessuno e lo stesso suo sguardo che riconosce anche i più piccoli segni della fede, come il dono di un semplice bicchiere d’acqua che, se dato a un “piccolo”, “condizionerà” il giudizio finale quando il Figlio dell'uomo giudicherà tutti i popoli della terra.

            L’apertura totale, senza alcuna transenna di spazio e di tempo, è mostrata proprio da Gesù con la sua incarnazione e morte in croce, accomunato a tutta l’umanità. In ogni uomo e donna della terra è possibile una relazione misteriosa e profonda con Gesù Cristo. Anche la comunità cristiana è chiamata ad allargare i propri confini fino a considerare tutti in qualche modo come suoi figli, anche quelli che non hanno una conoscenza-esperienza piena di Gesù.

Se la "piccolezza" è la fisionomia profonda della vita del credente, anche una mano, un piede e un occhio, possono farle del male e ostacolare - nel senso di fare scandalo, inciampo - la presenza del Signore in noi. Piccolo è un bicchiere d’acqua e i piccoli sanno apprezzarlo, non mancando di ringraziare, soprattutto quando è ricevuto in nome di Gesù.

 

            2) Il nome di Gesù.

            Questo nome: “Gesù” è da “utilizzare” non solamente per servirsene ma per appartenere a Lui. i. Il fatto è che chi opera nel suo nome può fare cose grandi, a iniziare dagli apostoli che appartengono a Gesù Cristo. Ma chi è di Cristo? I discepoli che lo seguono, ma non si fanno proprietari di Cristo. Quando i cristiani hanno creduto di avere il monopolio di Gesù, hanno corso il rischio di essere intolleranti. Il bene, sotto ogni forma, è diritto e dovere di ogni uomo. Gesù e lo Spirito sono presenti ovunque si fa il bene. Nella pagina precedente, i discepoli si dividevano tra loro in nome del proprio io. Qui si dividono dagli altri nel nome del proprio noi. Solo il “Nome” di Gesù è radice di unità tra tutti. Lo scandalo è tutto ciò che impedisce a qualcuno di seguire Dio per giungere alla salvezza. Piuttosto che far perdere la fede anche a uno solo, sarebbe meglio morire.

            Il che non significa certo mettere in secondo piano o addirittura vanificare l’impegno dell’annuncio e della chiamata a convertirsi al Vangelo, come qualcuno potrebbe pensare. Non va dimenticato che la testimonianza e l’annuncio sono parte integrante dell’autentica fede cristiana, che non può tacere l’immensa gioia di aver incontrato il Signore; e, se io non nascondo il fatto di essere cristiano convinto e praticante, ogni gesto di amicizia, di aiuto, di scambio che compio è annuncio, così come ogni parola e gesto di Gesù lo era, prima ancora che Egli dichiarasse: “Io sono il Figlio di Dio”.  Dal Nuovo Testamento emerge chiaramente il “dovere” dell’annuncio: “Andate in tutto il mondo e predicate il vangelo ad ogni creatura” (Mc 16,15); “Non è per me un vanto predicare il vangelo; è un dovere per me: guai a me se non predicassi il vangelo!” (1 Cor 9,16); “Siate sempre pronti a rispondere a chiunque vi domandi ragione della speranza che è in voi ... con dolcezza e rispetto e con una retta coscienza” (1 Pt 3,15-16).

            Il primo appello di Gesù è alla “conversione del cuore” e chiede ai Suoi discepoli di non mettere l’altro in schemi preconcetti, ma di accoglierlo e di ascoltarlo. Ascoltare la sinfonia del gemito di un bambino, di un povero di un malato per portare loro la tenerezza di Dio. Ascoltare le parole del mondo e ridargli la Parola, perché tutto ciò che riguarda l’umana avventura riguarda ciascuno di noi: “Sono un uomo e nulla di ciò che è umano mi è estraneo” (Terenzio).

            La risposta di Gesù, l’uomo senza barriere, è di quelle che possono segnare una svolta della storia: gli uomini sono tutti dei nostri, come noi siamo di tutti. Prima di tutto l’uomo. “Quando un uomo muore, non domandarti per chi suona la campana: essa suona sempre un poco anche per te” (John Donne). Tutti sono dei nostri. Tutti siamo ‘uno’ in Cristo Gesù.

            Ma l’annuncio di Gesù è ancora più coraggioso: ci porta a non sentirci estranei. Ci chiede di amare il prossimo e a vivere la vita come condivisione: ci porta a vivere molte vite, storie d’altri come fossero le nostre. Ci dà cento fratelli e sorelle, cento cuori su cui riposare, cento labbra da dissetare, cento bocche che non sanno a Chi gridare, di cui siamo la voce.

            E’ vero, come ho detto poco sopra, che il Vangelo di oggi termina con parole dure: “Se la tua mano, il tuo piede, il tuo occhio ti scandalizzano, tagliali, buttali via”. Vangelo delle ferite, scandalose e luminose come le stigmate di Gesù. In effetti, le parole di Cristo non sono l’invito a un’inutile auto­mutilazione, sono invece un linguaggio figurato, incisivo, per trasmettere la serietà con cui si deve pensare alle cose essenziali. Anche perdere ciò che ci è prezioso, come la mano e l’occhio, non è paragonabile al danno che deriva dall’aver sbagliato la vita. Il Signore ci invita a temere di più una vita fallita che non le ferite dolorose della vita.

            Un modo speciale di accogliere Cristo e le ferite del suo amore per noi è quello delle Vergini consacrate nel mondo. Essere vergine significa mantenere il carattere sponsale del proprio corpo intatto per il Signore. Una vergine non si spreca, non cerca vita negli altri esseri umani, nella carne e sangue, la cerca in Dio. Serve molta maturità ed anche molta fede per tagliare le affettività malate verso le persone, per aspettare con fedeltà e perseveranza il Signore che viene. Occorre avere un’esperienza concreta dello stare con il Signore, non basta una conoscenza teoretica. Se uno ha la fede debole, smette di pregare, vive la solitudine per se stesso, non vuole assumere le responsabilità della vita adulta, rischia seriamente. Può conservare la verginità fisica, però perdendo il senso diventerà un egoista o narcisista, cinico o amareggiato, acido o vampiro affettivo. Sant’Agostino dice che una verginità senza l’umiltà non serve.

            Essere vergine nell’anima, nello spirito vuol dire essere liberi dagli idoli, non idolatrare se stessi o gli altri, ma essere solo per Dio. 

            La verginità consacrata non è un mezzo di preservazione di se stessi, un seppellire il proprio talento sotterra per restituirlo un giorno, integro ma senza; è anzi un mezzo di donazione di se stesso, che accetta certe rinunce solo per poter dare tutto a Dio e di più al prossimo.

            “La verginità cristiana è esperienza dell’unione sponsale intima, esclusiva, indissolubile, con lo Sposo divino che si è donato all’umanità senza riserve e per sempre, e in questo modo si è acquistato un popolo santo, la Chiesa. Iscritta nella creatura umana come capacità di vivere la comunione nella differenza tra uomo e donna, per le vergini consacrate la sponsalità è esperienza della trascendenza e della sorprendente condiscendenza di Dio; la consacrazione si compie attraverso il patto di alleanza e di fedeltà che unisce la vergine al Signore in mistiche nozze, per rendere sempre più profonda e piena la partecipazione ai suoi sentimenti e la conformazione alla sua volontà di amare” (Istruzione Ecclesiae Sponsae Imago, n. 24)

 

 

 

 

Lettura Patristica

Beda il Venerabile,

In Evang. Marc., 9, 38-43

       "Giovanni gli rivolse la parola: «Maestro, abbiamo visto un tale che scacciava i demoni in nome tuo, ma non gliel’abbiamo permesso perché non è dei nostri»" (Mc 9,38).

       Giovanni, che amava con straordinario fervore il Signore e perciò era degno di essere riamato, riteneva dovesse essere privato del beneficio chi non ricopriva un ufficio. Ma viene ammaestrato che nessuno dev’essere allontanato dal bene che in parte possiede, ma che piuttosto dev’essere invitato a ciò che non ancora possiede. Continua infatti:

       "Ma Gesù gli disse: «Non gliel’impedite. Non c’è nessuno infatti che operi miracoli nel mio nome e possa subito dopo parlar male di me. Chi infatti non è contro di voi, è con voi»" (Mc 9,39-40).

       Lo stesso concetto ripete il dotto Apostolo: "Purché Cristo sia in ogni modo annunziato, per dispetto o con lealtà, io di questo godo e godrò!" (Ph 1,18). Ma anche se egli s’allieta per coloro che annunziano Cristo in modo non sincero e, poiché fanno di conseguenza talvolta miracoli per la salvezza degli altri, consiglia che non ne vengano impediti, tuttavia costoro per tali miracoli non possono sentirsi giustificati; anzi, in quel giorno in cui diranno: "Signore, Signore, non abbiamo forse profetato in nome tuo, e non abbiamo scacciato i demoni nel tuo nome, e nel tuo nome non abbiamo compiuto molti miracoli?", essi riceveranno questa risposta: "Non vi ho mai conosciuti, allontanatevi da me voi che operate l’iniquità" (Mt 7,22-23). Perciò, per quanto riguarda gli eretici e i cattivi cattolici, dobbiamo solennemente respingere non quelle credenze e quei sacramenti che essi hanno in comune con noi e non contro di noi, ma la scissione che si oppone alla pace e alla verità, per la quale essi sono contrari a noi e non seguono in unità con noi il Signore.

       «Infatti, chiunque vi darà da bere un bicchier d’acqua in mio nome, perché siete di Cristo, in verità vi dico che non perderà la sua ricompensa» (Mc 9,41).

       Leggiamo nel profeta David (Ps 140,4) che molti, a titolo di scusa dei loro peccati, pretendono che siano giusti gli stimoli che li spingono a peccare, così che, mentre volontariamente peccano, s’illudano di farlo per necessità. Il Signore, che scruta il cuore e i reni, sarà capace di vedere i pensieri di ciascuno. Aveva detto: "Chiunque riceverà uno di questi fanciulli in mio nome, riceve me" (Mt 18,5). Qualcuno avrebbe potuto obiettare polemizzando: «Me lo vieta la povertà, la mia miseria mi impedisce di riceverlo», ma il Signore annulla anche questa scusa col suo lievissimo comandamento per indurci almeno a porgere con tutto il cuore un bicchier d’acqua, magari fredda, come dice Matteo (Mt 10,42). Dice un bicchiere d’acqua fredda, non calda, affinché non si cerchi in questo caso una scusa adducendo la miseria e la mancanza di legna per scaldarla.

“Christ is the narration of the tenderness if God” (Pope Francis)

XXV Sunday in Ordinary Time - Year B - September 22, 2024

Roman Rite

Wis 2, 12.17-20; Ps 54; Jas 3.16 to 4.3; Mk 9, 30-37

Ambrosian Rite

1 Kings 19.4 to 8; Ps 33; 1Cor 11, 23-26; Jn 6.41 to 51

Fifth Sunday after the Martyrdom of St. John the Precursor.

 

The tenderness of God.

I think that the main purpose of the Gospel of today is not to teach us how to be humble and ready to serve God with humility helping the small of whom the children are the most evident example. Today, Jesus teaches us God’s tenderness, born of a total love that goes up to the death on the Cross. Divine love does not let itself be stifled by death, but renews life and resurrects. It is a humble love because it is addressed to us, beings made of earth that in Latin is called "humus".

Obviously, the Redeemer is humble not in the etymological sense of "just above ground", but because he does not hesitate to come down to this earth and to take a body that comes from earth. It is humble because in Him there is no pride and because He is full, and all bent on love and giving life.

Christ is humble because he is merciful and shows us the tender divine love

The tenderness of God is not a cheesy sentiment, but the paternal embrace that comes to us through his Son, who is great because he knew how to make himself small. He does not impose love with the force of weapons, but with the sweetness of open arms towards us, both in the cradle in Bethlehem and on the Cross in Jerusalem.

If we want to be the first among his disciples, we must be the first in the love that is so when we give ourselves to God without reserve and serve our brothers and sisters in humanity with all our heart. The disciples did not understand the words of the Messiah so much so that, once arrived in Capernaum, they confessed to the Master that they had argued about who was the greatest among them. In a way still amazing today, the Savior tells them that the greatest is the one who serves and that the measure of God's Kingdom is the welcoming of the children "Whoever receives one child such as this in my name receives me; and whoever receives me, receives not me but him who sent me "(Mk 9:37 - The Gospel of St. Mark continues with other teachings that we will hear next Sunday). This teaching is well summarized by the prayer of the Mass of today "O God, Father of all men, you want that the last are the first and you make a child the measure of your kingdom, grant us the wisdom that comes from high above so that we can welcome the word of your Son and understand that the greatest before you is the one who serves.”

Therefore, the passage of the Gospel doesn’t consist of two parts juxtaposed, one regarding the announcement of the Passion of Christ and the other one the training of the disciples. It is a unique and coherent speech that we can name "The Cross of Jesus and its consequences for the disciple". To become servant and to welcome the children in his name are two behaviors that Jesus gently and decisively teaches to his disciples and that must be “practiced” together. Practicing these two behaviors is imitating Christ, following him to the Cross as He did, and to be like Him servant of all. "If anyone wants to be first, he shall be the last of all and the servant of all” (Mk 9, 35).

From the day when the Son of God took flesh and entered our history following a long way (the one that from the cradle of Bethlehem was a path of offering (= a way of the Cross) that culminated in the "cradle" of the Cross on Mount Calvary in Jerusalem), the criteria for judging the value of the human person and his or her dignity have been radically overturned. The dignity of a person is not the place he or she occupies, the work he or she does, the things that he or she possesses, and the fame he or she reaches. The greatness of man lies not in the important things that he or she does, but in service to God and to men for the manifestation of the glory, the goodness, and the love of God.

The privileged way of this service is the welcome. St. Mark uses the word "welcome" on several occasions and with different nuances, but they all somehow converge. The Evangelist speaks of hospitality toward the missionary (6.11), the Word (4.20), the Kingdom (10:15), and the children. To welcome means to listen, to make oneself available, and to accommodate the Infinite that has become a Child and the children who, when still in the cradle, reflect the sky. Therefore, to welcome means above all to let be "surprised" by the Word, by the missionary or by the little ones, and the ability to be at their service.

 

2)  The charity of Passion

Today, Jesus teaches placing in front of the disciples the sign of a child. He embraces this sign because it is his sign. He is the sign of the Father who sent Him. The child is a sign of God's tenderness and of the filial obedience of His only son who for love became a Child and for obedience was crucified with the wrongdoers. It is a small child, but it is a sign of Him who is from God. The words he speaks ("Whoever receives one child such as this in my name receives me, and whoever receives me, receives not me but him who sent me" Mk 9, 37) are loaded with a great revelation. The child placed in the middle and embraced is at the same time the image of Christ, the image of the Christian and the image of God. To accept the child in the name of Christ is to receive the mystery of God.

The Gospel of today is a strong teaching on the humanity of the Son of God. Jesus says that he is the Son of man. His death and resurrection are concrete and true things. Then, there is the speech in the house when the Lord is with his disciples, his "new” family, holy, or better, on the way to holiness. He does not rebuke them, but explains to them the new way of being the first:  to welcome a little one is to welcome him and the Father.

The disciples find it hard to understand that following Jesus means to deny oneself and take up his cross, and they are afraid. We also have the fear to understand. Our not understanding is a not wanting to understand. That child embraced and put in the middle is the sign of the mystery of a God who gives himself in the hands of man. The welcome of the “children” is the test of the authenticity of our service and our hospitality toward the Infinite who became a Child for us.

In passion we find love. No one has greater love than the one who was great and became small and, going to the cross, gave his life for his friends.  It is the cross of the Lord in which we rejoice with the Apostle: “Of nothing I will boast except in the cross of our Lord Jesus Christ” (Gal 6:14). It is not just the cross made up of two pieces of wood, but it is man himself, as St. Bernard of Clairvaux wrote "Perhaps we are the cross in which Christ recalls of being nailed. A man, in fact, has the shape of a cross. And, if he opens his hands, he expresses it very clearly. "

It is on the cross that Jesus is born to Heaven, and the Virgin Mary who had given birth without pain, the Mother of God, “brought Him to Light” by agreeing to suffer much more than the pain of childbirth and accepting us as her children in her Son. This "Mater dolorosa" who stood firm under the cross is the Virgin of virgins who follow her imitating her motherhood. By imitating Mary, these women are mothers in spirit because of the complete gift of themselves to Christ.

In an eminent and unique way, Mary gave her body and blood – namely all her life - so that they might become the body and blood of the Son of God. The Virgin Mary was mother in the fullest and most profound sense of the word: he gave her life to the Other and 'blended' her life in him. She accepted the only true essence of all creatures and of all creation: to put the meaning and, therefore, the fullness of life in God. Mary's virginity was fullness and totality of love. It was not a ' denial ' of love. 

It is the totality of the gift of Mary to God and, therefore, the true expression and the true quality of her love. The Mother of God and our mother showed and still shows that motherhood is the fulfillment of femininity because it is the fulfillment of love as obedience and answer. It is in the offering that love gives life and becomes a source of life.

The joyful mystery of Mary's motherhood is thus not opposed to the mystery of her virginity. It is the same mystery. She is not mother 'in spite' of her virginity. Indeed, this reveals the fullness of her motherhood because her virginity is the fullness of love. The consecrated Virgins testify that this motherhood is still possible with simplicity, faith, and devotion.

In fact, it is the fullness of the love that accepts God's coming to us, giving life to Him who is the life of the world.  Let us appreciate, rejoice and recognize that the consecrated Virgins witness that the aim and the fullness of every life and of every love is “to accept Christ" and give him life in us.

The Rite of the Ordo Virginum indicates well that the woman who consecrates herself in this way is invited to an obedience born of faith, to a hope that comes from a life lived in poverty, and to remain in humility. Through this remaining, these consecrated women are called to testify how virginal humility becomes a mission in everyday life, at work, and in the hidden prayer in the house where they live with simplicity.

This ideal must be the ideal prayed, asked, requested, and begged every day not only by those who have made religious vows, but by all the faithful lay people.

In fact, even those who live a "secular" life in the family can and must have as their rule the familiarity with the presence of Christ. It is a presence that constituted the rule of life of the Holy Family and, therefore, can and must be the rule of every Christian family. Let us not forget that the Family of Nazareth was composed of a carpenter, a housewife and a child, a sign that, from the beginning, Christianity is humility and sweetness.

 

 

Patristic Reading

Golden Chain

Mark 9, 30 - 37

 

 

 

Theophylact: It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it.

Wherefore it is said, "And they departed thence, and passed through Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill Him."

Bede, in Marc., 1, 39: He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.

Theophylact: After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: "And after that He is killed, He shall rise the third day;" in order that we may learn that joys come on after struggles.

There follows: "But they understood not that saying, and were afraid to ask Him."

Bede: This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognized as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the events of His death, they would have it that something was conveyed figuratively in those things, which He spoke openly concerning His betrayal and passion.

It goes on: "And they came to Capernaum."

Pseudo-Jerome: Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: "And after that He is killed, He shall arise the third day."

There follows: "And being in the house He asked them, What was it that ye disputed among yourselves by the way? But they held their peace."

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Matthew however says that the disciples came to Jesus, saying, "Who is the greatest in (p. 181) the kingdom of heaven?" (Mt 18,1)

The reason is, that He did not begin the narrative from its commencement, but omitted our Saviour's knowledge of the thoughts and words of His disciples; unless we understand Him to mean, that even what they thought and said, when away from Christ, was said unto Him, since it was as well known to Him as if it had been said to Him.

It goes on: "For by the way they had disputed among themselves, who should be the greatest."

But Luke says (ed. note: Lc 9,46, Vulgate) that "the thought entered into the disciples which of them should be the greatest;" for the Lord laid open their thought and intention from their private discourse according to the Gospel narrative.

Pseudo-Jerome: It was fit also that they should dispute concerning the chief place by the way; the dispute is like the place where it is held; for lofty station is only entered upon to be quitted: as long as a man keeps it, it is slippery, and it is uncertain at what stage, that is, on what day, it will end.

Bede: The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew.

Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at.

Wherefore it goes on: "And He sat down, and called the twelve and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all."

Jerome: Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciples indeed wished to receive honour at the hands of the Lord; they also had a desire to be made great by Christ, for the great a man is, the more worthy of honour he becomes, for which reason He did not throw an obstacle in the way of that desire, but brought in humility.

Theophylact: For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness.

He next admonishes them by the example of a child's innocence.

Wherefore there follows, "And He took (p. 182) a child, and set him in the midst of them."

Chrys., Vict. Ant. e Cat. in Marc. see Chrys., Hom. in Matt., 58: By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for My sake.

Wherefore there follows: "And when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me."

Bede: By which, He either simply shews that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of his embrace and love.

He adds also, "In My name," that they might, with the fixed purpose of reason, follow for His name's sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, He added, "And whosoever shall receive Me, receiveth not Me, but Him that sent Me.;" thus wishing that we should believe Him to be of the same nature and of equal greatness with His Father.

Theophylact: See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.