“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.

 

"Jésus est la tendresse de Dieu" Pape François

 

XXVIème dimanche du temps ordinaire – Année B – 22 septembre 2024

Rite Romain

Sg 2,12.17-20; Ps 53; Jc 3,16-4,3; Mc 9,30-37

 

Rite Ambrosien

1Roi 19,4-8; Ps 33; 1Cor 11,23-26; Jn 6,41-51

V dimanche après le martyre de saint Jean le Précurseur.

 

 

 

1) La tendresse de Dieu 

 

A mon avis, l’Evangile d’aujourd’hui n’a pas pour but principal de nous apprendre à être modestes et prêts à servir Dieu avec humilité, en secourant les petits dont les enfants sont l’exemple le plus évident. 

Aujourd’hui Jésus nous apprend la tendresse de Dieu qui naît d’un amour total, et qui arrive jusqu’à la mort sur la Croix. Cet amour divin ne se laisse pas étouffer par la mort mais il renouvelle la vie et fait ressusciter. C’est un amour modeste car il s’adresse à nous qui sommes faits de terre qui s’appelle « humus » en latin.

Évidemment le Rédempteur n’est pas modeste au sens étymologique de « peu élevé de la terre », mais il est modeste parce qu’il n’hésite pas à descendre sur terre et à prendre un corps qui vient de la terre. Il est modeste parce qu’il n’est pas orgueilleux : il est la plénitude et il est tendu pour aimer et donner la vie. 

Le Christ est modeste parce qu’il est miséricordieux et nous manifeste le tendre amour divin. 

La tendresse de Dieu n’est pas sentimentale. En revanche, elle est l’étreinte paternelle que nous recevons à travers son Fils qui est grand parce qu’il a su se faire petit. Lui, il n’impose pas l’amour par la force des armes, mais avec la douceur de ses bras ouverts vers nous, dans le berceau à Bethléem ainsi que sur la Croix à Jérusalem. 

Si nous voulons être les premiers parmi ses disciples, il faut être les premiers dans l’amour, semblable à celui quand nous nous donnons à Dieu sans réserve et servons nos frères et nos sœurs généreusement, dans l’humanité de notre cœur.

 

            Les disciples ne comprennent pas les paroles du messie, tant il est vrai qu’à leur arrivée à Capharnaüm ils avouent à leur maître que, sur le chemin, ils ont discuté de savoir qui était le plus grand d’entre eux. La réponse donnée par le Rédempteur nous étonne encore aujourd’hui. Il dit que le plus grand est celui qui sert et que le Royaume de Dieu se mesure à l’accueil fait aux petits: « Quiconque accueille en mon nom un enfant comme celui-ci, c’est moi qu’il accueille. Et celui qui m’accueille, ce n’est pas moi qu’il accueille, mais Celui qui m’a envoyé » (Mc 9,37 – L’Evangile de saint Marc poursuit avec d’autres enseignements que nous verrons dimanche prochain). La prière (la collecte) de la messe d’aujourd’hui résume très bien cet enseignement : « O Dieu, Père de tous les hommes, tu veux que les derniers soient les premiers et que l’enfant soit la mesure de ton royaume ; donne-nous la sagesse qui vient d’en haut, afin que nous recevions la parole de ton Fils et comprenions que devant toi le plus grand est celui qui sert ».

            L’extrait de l’évangile d’aujourd’hui ne sont donc pas deux parties qui se juxtaposent: une sur l’annonce de la passion du Christ et l’autre sur la formation des disciples. Il s’agit d’un seul et même discours que nous pourrions intituler: «  La croix de Jésus et ses conséquences pour le disciple ». Devenir serviteur et accueillir les petits en son nom sont deux comportements que Jésus, avec douceur et fermeté, enseigne aux siens et qui doivent être « pratiqués » conjointement. Mettre en pratique ces deux comportements consiste à imiter le Christ, en le suivant jusque sur la croix, et comme Lui, à être un serviteur pour tous: « Si quelqu’un veut être le premier, qu’il soit le dernier de tous et le serviteur de tous” (Mc 9, 35). 

            Depuis le jour où le Fils de Dieu s’est incarné  et qu’il est entré dans notre histoire, après un long chemin – du berceau de Bethléem jusqu’au « berceau » de la croix sur le Mont calvaire, à Jérusalem,  point culminant après un long parcours d’offrande (= un chemin de croix – les critères de jugement sur la valeur de la personne humaine et de celle de la dignité sont complètement renversés: la dignité d’une personne ne dépend en rien de la place qu’elle occupe, du travail qu’elle fait, des choses qu’elle possède, de la réputation qu’elle s’est faite. La grandeur de l’homme ne dépend pas de ce qu’il fait d’important, mais du service qu’il rend à Dieu et à l’homme pour montrer la gloire, la bonté et l’amour du Seigneur. 

            L’accueil est un moyen privilégié pour rendre ce service. Saint Marc utilise le verbe «  accueillir » à différentes occasions et sous différentes formes, mais toutes convergentes entre elles. L’évangéliste nous parle de l’accueil fait au missionnaire (6,11), à la Parole (4,20), au Royaume de Dieu (10,15), aux derniers. Accueillir signifie écouter, se rendre disponible, recevoir l’Infini fait Enfant, et recevoir les enfants qui, lorsqu’ils sont dans leur berceau, sont un reflet du ciel. Donc, accueillir signifie surtout se laisser «  étonner » par la Parole, ou par le missionnaire, ou par le plus petit, et être capable de se mettre à se mettre à son niveau. 

 

 

            2) Charité de la Passion

            Aujourd’hui, Jésus enseigne en plaçant un enfant au milieu des disciples et en l’embrassant. Il accomplit un signe. L’enfant qu’il embrasse c’est Lui,  et Lui il est le signe du Père qui l’a envoyé. L’enfant est signe de la tendresse de Dieu et de l’obéissance filiale de son Fils unique qui s’est fait enfant par amour et s’est crucifié par obéissance parmi les malfaiteurs. C’est un petit enfant, mais c’est un signe de Lui qui vient de Dieu ; et les paroles qu’il prononce (« Quiconque accueille en mon nom un enfant comme celui-ci, c’est moi qu’il accueille. Et celui qui m’accueille, ce n’est pas moi qu’il accueille, mais Celui qui m’a envoyé » Mc 9, 37) sont très révélatrices : l’enfant placé au milieu d’eux et que Jésus embrasse est à la fois l’image du Christ, l’image du chrétien et l’image de Dieu. Accueillir l’enfant au nom du Christ c’est recevoir le mystère de Dieu.

            L’Evangile d’aujourd’hui est un enseignement fort sur l’humanité du Fils de Dieu: Jésus dit être le Fils de l’homme.  C’est pourquoi sa mort et sa résurrection sont des choses concrètes, vraies. Et puis il y a cette conversation à la maison quand le Seigneur se retrouve avec ses disciples, sa « nouvelle » sainte famille, ou disons en train de marcher vers la sainteté. Il ne leur fait pas de reproche mais leur explique la nouvelle manière d’être les premiers : accueillir un petit c’est accueillir Lui et le Père. 

            Les disciples ont du mal à comprendre que suivre Jésus signifie renoncer à soi et prendre sa propre croix, ils ont peur. Nous aussi nous avons peur de comprendre. Ce n’est pas que nous ne comprenons pas, mais nous ne voulons pas comprendre. Cet enfant embrassé et mis au milieu des disciples est le signe du mystère de Dieu se livrant aux hommes. L’accueil des « petits » montre l’authenticité de notre service et de notre hospitalité envers l’Infini qui s’est fait Petit pour nous.

            Dans la Passion nous trouvons la charité. Il n’y a pas plus grand amour que celui de se faire tout petit et de donner sa vie pour ses amis,  de monter sur la croix et en être fiers, comme aspire l’apôtre Paul : que la croix de notre Seigneur Jésus Christ reste ma seule fierté. (Gal  6,14). Mais quand on parle de croix il n’est pas seulement question de deux morceaux de bois, mais de tout l’l’homme aussi, comme écrit saint Bernard de Clairvaux « Peut-être bien est-ce nous qui sommes nous-mêmes la croix de Jésus, à laquelle on rapporte qu'il a été attaché, car l'homme représente en lui la forme de la croix, comme on peut le voir lorsqu'il étend les bras ». 

            C’est sur la croix que Jésus nait au ciel, et la Vierge Marie qui l’avait mis au monde sans douleur, elle la Mère de Dieu, l’a «  rendu au ciel » en acceptant de souffrir bien plus que lors de son accouchement et en nous acceptant comme ses enfants en son Fils. Cette « Mater dolorosa », si solide sous la croix, est la Vierge des vierges. Celles-ci la suivent en l’imitant aussi dans sa maternité. Ces femmes en imitant Marie sont des mères en esprit car elles se donnent entièrement au Christ.

            Marie a donné son corps et son sang – autrement dit toute sa vie - de façon unique et exceptionnelle, pour en faire le corps et le sang du Fils de Dieu. Elle fut mère dans le sens le plus profond du mot: elle donna sa vie à l’Autre, et ‘façonna’ sa vie en lui. Elle accepta la seule chose vraiment essentielle pour chaque créature et toute la création : mettre le sens, et donc toute sa vie en Dieu. La virginité de Marie fut un don total d’amour, et non une ‘négation’ de l’amour. 

            C’est la totalité du don de Marie à Dieu qui est donc, la vraie expression, la vraie manifestation de son amour. La Mère de Dieu et notre mère à tous montra et montre toujours que la maternité est l’accomplissement de la féminité parce qu’elle est l’accomplissement de l’amour comme obéissance et réponse. C’est en faisant don de soi que l’amour donne vie, devient source de vie. 

            Le joyeux mystère de la maternité de Marie ne s’oppose donc pas au mystère de sa virginité. C’est le même mystère.  Celle-ci n’est pas « mère » indépendamment de sa virginité; au contraire sa virginité révèle toute la plénitude de la maternité car ‘pleine en amour’. Les vierges consacrées témoignent qu’aujourd’hui encore cette maternité est possible, avec simplicité, foi et donation.

            En effet, c’est cet amour plein qui nous fait accepter que Dieu vienne à nous, qu’on lui donne vie, Lui la vie du monde. Nous estimons et nous nous en réjouissons, reconnaissons, que les vierges consacrées témoignent le but et la plénitude de toute vie, de tout amour. C’est « accepter le Christ », lui donner vie en nous. 

 

En conclusion, il me fait plaisir d’évoquer la vocation d’humilité telle qu’elle est vécue par l’ordo Virginum, pour lequel l’humilité virginale devient une mission dans la vie de tous les jours, au travail et à la maison. La maternité spirituelle à laquelle ces femmes sont appelées se traduit dans l’assomption modeste et obéissante de la maternité de l’Eglise.

Le rite de l’ordo Virginum montre bien que la femme qui se consacre sur ce chemin, est invitée à une obéissance qui naît par la foi, à une espérance qui nait de la vie vécue pauvrement, à une permanence dans l’humilité. 

A travers cette permanence, les consacrées sont appelées à témoigner sur la manière dont l’humilité virginale devient une mission dans la vie de tous les jours, au travail ainsi que dans la prière cachée à la maison où elles vivent en toute simplicité. 

Cet idéal doit être prié, demandé, requis tous les jours, pas seulement par ceux qui ont fait leurs vœux religieux, mais par tous les fidèles laïcs.

En effet, même celui qui vit une vie « séculaire » en famille peut et doit respecter la règle de la familiarité avec la présence du Christ. Cette présence constitua la règle de vie de la sainte famille et elle peut et doit donc être la règle de chaque famille chrétienne. Il ne faut pas oublier que la famille de Nazareth était composée par un charpentier, une femme au foyer et un enfant. Cela montre que depuis le début le christianisme est humilité et douceur.

 

Lecture Patristique

Théophylacte (+ 1109)

Commentaire sur l'évangile de Marc,

PG 123, 588-589.

 

Jésus instruisait ses disciples en disant: "Le Fils de l'homme est livré aux mains des hommes; ils le tueront et, trois jours après sa mort, il ressuscitera" (Mc 9,30-31). <> Généralement Jésus fait alterner les miracles avec les discours qui concernent sa passion, pour ne pas laisser croire que celle-ci serait due à sa faiblesse. Il annonce donc la triste nouvelle de son exécution et la fait suivre de la joyeuse annonce de sa résurrection le troisième jour. Il veut nous apprendre que la joie succède toujours à la tristesse, afin que nous ne laissions pas inutilement les chagrins nous submerger, mais que nous espérions des réalités meilleures.

 

Ils arrivèrent à Capharnaüm, et, une fois à la maison, Jésus leur demanda: De quoi discutiez-vous en chemin (Mc 9,33)? <> Les disciples, qui entretenaient encore en eux-mêmes des pensées très humaines, avaient discuté ensemble pour savoir lequel d'entre eux était le plus grand et était tenu en plus haute estime par le Christ.

 

Le Seigneur ne contrarie pas leur désir de jouir de sa plus haute estime. Il veut, en effet, que nous désirions parvenir au rang le plus élevé. Il n'entend pourtant pas que nous nous emparions de la première place, mais plutôt que nous atteignions les hauteurs par l'humilité. De fait, il a placé un petit enfant au milieu d'eux, et il veut que nous lui devenions semblables, nous aussi. Car le petit enfant ne recherche pas la gloire, il n'est ni envieux ni rancunier.

 

"Non seulement, dit-il, vous obtiendrez une grande récompense en lui ressemblant, mais si, à cause de moi, vous honorez également ceux qui lui ressemblent, vous recevrez en échange le Royaume des cieux. Aussi bien est-ce moi que vous accueillez et, en m'accueillant, vous accueillez Celui qui m'a envoyé."

 

Tu vois donc quel immense pouvoir a l'humilité, jointe à la simplicité de vie et à la sincérité: elle a le pouvoir de faire habiter en nous le Fils et le Père, et aussi, de toute évidence, le Saint-Esprit.

 

nd also of the Holy Ghost.

“Gesù è il racconto della tenerezza di Dio” (Papa Francesco)

Domenica XXV del Tempo Ordinario – Anno B – 22 settembre 2024

Rito Romano

Sap 2,12.17-20; Sal 53; Gc 3,16-4,3; Mc 9,30-37

 

Rito Ambrosiano

1Re 19,4-8; Sal 33; 1Cor 11,23-26; Gv 6,41-51

V Domenica dopo il Martirio di San Giovanni il Precursore.

 

            1) La tenerezza di Dio.

            Il Vangelo di oggi, secondo me, non ha come scopo principale di insegnarci come essere umili e pronti a servire Dio con umiltà, soccorrendo i piccoli di cui i bambini sono l’esempio più evidente. Oggi Gesù ci insegna la tenerezza di Dio, la quale nasce da un amore totale, che va fino alla morte di Croce. Questo amore divino non si lascia soffocare dalla morte, ma rinnova la vita e fa risorgere. E’ un amore umile perché è rivolto a noi esseri fatti di terra, che in latino si dice “humus”.

            Ovviamente il Redentore è umile non nel senso etimologico di “poco elevato da terra”, ma perché non esita scendere su questa terra e a prendere un corpo che viene dalla terra. E’ umile perché in Lui non c’è orgoglio, perché Lui è pienezza ed è tutto proteso ad amare e donare vita.

Cristo è umile perché è misericordioso e ci manifesta il tenero amore divino

La tenerezza di Dio non è un sentimento sdolcinato, ma l’abbraccio paterno che ci arriva attraverso il suo Figlio, che è grande perché ha saputo farsi piccolo. Lui l’amore non lo impone con la forza delle armi, ma con la dolcezza di braccia aperte verso di noi, sia nella culla a Betlemme, sia sulla Croce a Gerusalemme.

            Se vogliamo essere i primi tra i suoi discepoli, dobbiamo quindi essere i primi nell’amore, che è tale quando ci doniamo a Dio senza riserva e serviamo i nostri fratelli e sorelle in umanità di tutto cuore, generosamente.

            I discepoli (e di fatto noi con loro, perché oggi siamo noi i discepoli  di Cristo) non capiscono le parole del Messia, tanto è vero che arrivati a Cafarnao devono confessare al loro Maestro che, durante la strada, avevano discusso su chi fosse il più grande tra di loro. In un modo ancora oggi sorprendente, il Redentore dice loro che il più grande è colui che serve e che la misura del Regno di Dio è l’accoglienza dei piccoli: “Chi accoglie uno solo di questi bambini nel mio nome, accoglie me; e chi accoglie me, non accoglie me, ma colui che mi ha mandato” (Mc 9,37 - Il Vangelo di San Marco continua poi con altri insegnamenti che vedremo domenica prossima). Insegnamento ben sintetizzato dalla preghiera (la colletta) della Messa di oggi: “O Dio, Padre di tutti gli uomini, tu vuoi che gli ultimi siano i primi e fai di un fanciullo la misura del tuo regno; donaci la sapienza che viene dall'alto, perché accogliamo la parola del tuo Figlio e comprendiamo che davanti a te il più grande è colui che serve”.

            Dunque il brano evangelico di oggi non sono due parti giustapposte: una che riguarda l’annuncio della passione di Cristo e l’altra che riguarda la formazione dei discepoli. Si tratta di un unico e coerente discorso a cui possiamo dare il titolo: “La Croce di Gesù e le sue conseguenze per il discepolo”. Farsi servo e accogliere i piccoli nel suo nome sono due comportamenti che con dolcezza e decisione Gesù insegna ai suoi e che sono da “praticare” congiuntamente. Il praticare questi due comportamenti è imitare Cristo, seguendoLo fino ad andare in Croce come Lui ed essere come Lui servo di tutti: “Se uno vuole essere il primo, si consideri l’ultimo di tutti e si faccia il servo di tutti” (Mc 9, 35). 

            Dal giorno in cui il Figlio di Dio si è incarnato ed è entrato nella nostra storia, percorrendo un lungo cammino –che dalla culla di Betlemme fu un percorso di offerta (= una via della Croce) che culminò alla “culla” della Croce sul monte Calvario a Gerusalemme- i criteri di giudizio sul valore della persona umana e della dignità sono radicalmente capovolti: la dignità di una persona non sta nel posto che occupa, nel lavoro che fa, nelle cose che ha, nella fama che raggiunge. La grandezza dell’uomo non consiste in quello che fa di importante, ma nel servizio a Dio e all’uomo, perché la gloria e la bontà e l’amore del Signore siano manifeste.

            Modalità privilegiata di questo servizio è l’accoglienza. Nel suo Vangelo San Marco utilizza il verbo “accogliere” in diverse occasioni e con diverse sfumature, tutte però in qualche modo convergenti. Questo Evangelista ci parla dell’accoglienza fatta al missionario (6,11), alla Parola (4,20), al Regno (10,15), ai piccoli. Accogliere significa ascoltare, rendersi disponibili, ospitare l’Infinito che si è fatto Bambino e i bambini i cui quando sono nella culla riflettono il cielo. Accogliere dunque vuole dire soprattutto di lasciarsi “stupire” dalla Parola, o dal missionario, o dal piccolo che si accoglie, e la capacità di porsi al suo servizio. 

 

 

            2) Carità della Passione

            Oggi, Gesù insegna ponendo dinanzi ai discepoli il segno di un bambino. Lo abbraccia perché è segno suo; lui è il segno del Padre che Lo ha mandato e il bambino è segno della tenerezza di Dio e dell'obbedienza filiale del suo Unigenito, che per amore si è fatto Bambino e che per obbedienza si è fatto crocifiggere tra i malfattori. È un bambino piccolo, ma è segno di Lui che viene da Dio; e le parole che pronuncia (“Chi accoglie uno solo di questi bambini nel mio nome, accoglie me; e chi accoglie me, non accoglie me, ma colui che mi ha mandato” Mc 9, 37) sono cariche di grande rivelazione. Il bambino posto in mezzo e abbracciato è allo stesso tempo immagine del Cristo, immagine del cristiano e immagine di Dio. Accogliere il bambino nel nome del Cristo è ricevere il mistero stesso di Dio.

            Il Vangelo di oggi è un insegnamento forte sull’umanità del Figlio di Dio: Gesù dice di essere il Figlio dell’uomo.  Per questo la sua morte e la sua resurrezione, sono cose concrete, vere. E poi c'è quel colloquio in casa quando il Signore si ritrova con i suoi discepoli, la sua “nuova” santa famiglia, o, meglio, in cammino verso  la santità. Non li rimprovera, ma spiega loro il modo nuovo di essere primi: accogliere un piccolo è accogliere Lui e il Padre. 

            I discepoli fanno fatica a capire che seguire Gesù significa rinunciare a se stessi e prendere la propria croce, ma hanno paura. Noi pure abbiamo paura di capire. Il nostro non capire è un non voler capire. Quel bambino abbracciato e messo in mezzo è il segno del mistero di Dio che si consegna nelle mani dell'uomo. È l’accoglienza dei “piccoli” la verifica dell’autenticità del nostro servizio e della nostra ospitalità all’Infinito che si è fatto Piccolo per noi.

            Nella passiono troviamo la carità.. Nessuno ha un amore più grande di colui che da grande che era si fece piccolo e dà la vita per i suoi amici, andando in croce. La croce del Signore, in cui ci gloriamo insieme all'Apostolo: Di null'altro mi glorierò dice se non nella croce del Signore nostro Gesù Cristo (Gal  6,14), non solo quella composta da due pezzi di legno, ma è l’uomo stesso come scrive San Berardo di Chiaravalle “Forse proprio noi siamo la croce a cui Cristo si ricorda di essere stato confitto. L’uomo, infatti, ha la forma di una croce. e se distende le mani lo esprime molto chiaramente”. 

            E’ sulla Croce che Gesù nasce al Cielo e Maria Vergine che l’aveva messo alla luce senza dolore, lei la Madre di Dio, lo “mise alla Luce” accettando di soffrire ben più che i dolori del parto e accettando noi suoi figli nel Figlio. Questa “Mater dolorosa” che stette salda sotto la Croce è la Vergine delle vergini, che la seguono imitandolo pure nella maternità. Queste donne imitando Maria sono madri nello spirito perché il dono completo de loro stesse a Cristo.

            In modo eminente e unico Maria diede il suo corpo e il suo sangue – cioè, tutta la sua vita – perché fossero il corpo e il sangue del Figlio di Dio. La Madonna fu madre nel più pieno e profondo senso della parola: diede la sua vita all’Altro, e  ‘informò’ la sua vita in lui. Accettò l’unica vera essenzialità di ogni creatura e di tutto il creato: di porre, cioè, il senso e, quindi, la pienezza della sua vita in Dio. La verginità di Maria fu pienezza e totalità dell’amore, non fu una ‘negazione’ dell’amore. 

            È la totalità del dono di Maria a Dio e, quindi, la vera espressione, la vera qualità del suo amore. La Madre di Dio e nostra mostro e mostra ancora oggi che  maternità è il compimento della femminilità perché è il compimento dell’amore come obbedienza e risposta. È offrendosi che l’amore dà vita, diviene fonte di vita. 

            Il gioioso mistero della maternità di Maria non è dunque opposto al mistero della sua verginità. È lo stesso mistero. Ella non è madre ‘a dispetto’ della sua verginità; anzi, questa rivela la pienezza della maternità perché la sua verginità è la pienezza dell’amore. Le Vergini consacrate testimoniano che ancora oggi questa maternità è possibile, con semplicità, fede e donazione.

            Infatti, è la pienezza dell’amore che accetta la venuta di Dio a noi, dando vita a Lui che è la vita del mondo. Stimiamo e gioiamo e riconosciamo che le consacrate testimoniano il fine e la pienezza di ogni vita, di ogni amore è “accettare il Cristo”, dargli vita in noi.

            Mi piace infine ricordare la vocazione di umiltà come è vissuta nell’Ordo Virginum, in cui l’umiltà verginale diventa missione nella vita di ogni giorno, al lavoro come in casa. La maternità spirituale a cui queste donne sono chiamate si identifica con l’umile ed obbediente assunzione della maternità della Chiesa.

            Il Rito dell’Ordo Virginum indica bene che la donna, che si consacra in questa strada, è invitata ad un’obbedienza che nasce dalla fede, ad una speranza che nasce dalla vita vissuta poveramente, ad un permanere nell’umiltà. Mediante tale permanere queste consacrate sono chiamate a testimoniare come l’umiltà verginale diventa missione nella vita di ogni giorno, al lavoro come nella preghiera nascosta nella casa dove vivono con semplicità.

            Questo ideale deve essere l’ideale pregato, domandato, richiesto, mendicato ogni giorno non solo da chi ha fatto i voti religiosi, ma da tutti i fedeli laici.

            Infatti anche chi vive una vita “secolare” in famiglia può e deve avere come regola la familiarità con la presenza di Cristo. Presenza che costituì la regola di vita della Santa Famiglia e, quindi, può e deve essere la regola di ogni famiglia cristiana. Non dimentichiamo che la Famiglia di Nazareth era composta da un falegname, una casalinga ed un bambino, segno che si sin dall’inizio il cristianesimo è umiltà e dolcezza.

 

 

 

 

Lettura Patristica

San Beda il Venerabile,

In Evang. Marc., 3, 9, 28-37

 

 

       "Partiti di là, si aggiravano per la Galilea, e non voleva che alcuno lo sapesse. Ammaestrava frattanto i suoi discepoli e diceva loro: «Il Figlio dell’uomo sarà consegnato nelle mani degli uomini, e lo uccideranno, ma, ucciso, dopo tre giorni risorgerà»" (Mc 9,30-31).

 

       «Il Signore unisce sempre alle cose liete le tristi, affinché, quando queste giungeranno, non atterriscano gli apostoli, ma siano accolte da anime pronte. Così li rattrista dicendo che dovrà essere ucciso, ma li fa lieti col dire che nel terzo giorno risorgerà» (Girolamo).

 

       "Essi però non comprendevano quel discorso e temevano di interrogarlo" (Mc 9,32).

 

       Questa ignoranza dei discepoli non nasce tanto dalla limitatezza del loro intelletto, quanto dall’amore che essi nutrivano per il Salvatore; questi uomini ancora carnali e ignari del mistero della croce, non avevano la forza di accettare che colui che essi avevano riconosciuto essere vero Dio tra poco sarebbe morto. Ed essendo abituati a sentirlo parlare per parabole, poiché inorridivano alla sola idea della sua morte, tentavano di dare un significato figurato anche a quanto egli diceva apertamente a proposito della sua cattura e della sua passione.

 

       "E giunsero a Cafarnao. Entrati in casa chiese loro: «Di che cosa discutevate per via?». Ma essi tacevano. Infatti, mentre erano per strada discutevano tra loro chi fosse il più grande"(Mc 9,33-34).

 

       Sembra che la discussione fra i discepoli sul primato fosse nata perché avevano visto che Pietro, Giacomo e Giovanni erano stati condotti in disparte sul monte e che ivi qualcosa in segreto era stato dato loro. Ma erano convinti già da prima, come narra Matteo (Mt 16,18-19), che a Pietro erano state date le chiavi del regno dei cieli, e che la Chiesa del Signore doveva essere edificata sulla pietra della fede, dalla quale egli stesso aveva ricevuto il nome; perciò concludevano o che quei tre apostoli dovevano essere superiori agli altri, o che Pietro fosse superiore a tutti.

 

       "E sedutosi, chiamò i dodici e disse loro: «Se qualcuno vuole essere il primo, sarà l’ultimo di tutti e il servo di tutti». E preso un fanciullo lo collocò in mezzo a loro, e presolo tra le braccia, disse loro: «Chiunque riceverà uno di questi fanciulli nel mio nome, riceve me...»"(Mc 9,35-37).

 

       «Il Signore, vedendo i discepoli pensierosi, cerca di rettificare il loro desiderio di gloria col freno dell’umiltà, e fa loro intendere che non si deve ricercare di essere i primi, così dapprima li esorta col semplice comandamento dell’umiltà, e li ammaestra subito dopo con l’esempio dell’innocenza del fanciullo. Dicendo infatti: "Chiunque riceverà uno di questi fanciulli nel nome mio, riceve me", o mostra semplicemente che i poveri di Cristo debbono essere ricevuti da coloro che vogliono essere più grandi per rendere così un atto d’onore al Signore, oppure li esorta, a motivo della loro malizia, ad essere anche essi come i fanciulli, cioè, come fanno i fanciulli nella loro età, a conservare la semplicità senza arroganza, la carità senza invidia, e la devozione senza ira» (Girolamo). Prendendo poi in braccio il fanciullo, fa intendere che sono degni del suo abbraccio e del suo amore gli umili, e che, quando essi avranno messo in pratica il suo comandamento: "Imparate da me che sono mite e umile di cuore" (Mt 11,29), solo allora potranno giustamente gloriarsene e dire: "La sua mano sinistra è sotto la mia testa e la sua destra mi abbraccerà" (Ct 2,6). E dopo aver detto: «Chiunque di voi riceverà uno di questi fanciulli», giustamente aggiunge: «nel mio nome», in modo che anch’essi sappiano di poter raggiungere, nel nome di Cristo e con l’aiuto della ragione, quello splendore della virtù che il fanciullo possiede per natura. Ma poiché egli insegnava ad accogliere se stesso nei fanciulli come si accoglie il capo accogliendo le membra, affinché i discepoli non avessero a fermarsi solo all’apparenza, aggiunge:

 

       ...«E chiunque riceve me, non riceve me, ma Colui che mi ha mandato»,

 

       volendo così convincere gli astanti che egli era tale e quale il Padre.

Recognizing Christ requires faith and modesty.

XXIV Sunday in Ordinary Time - Year B - September 15, 2024

Roman Rite

Is 50, 5-9a; Ps 115; Jas 2.14 to 18; Mk 8.27 to 35

 

Ambrosian Rite

Is 32.15 to 20; Ps 50; Rm 5, 5b-11; Jn 3.1 to 13

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

 

 

1) Recognizing Christ.

            The entire Gospel of St. Mark intends to answer to the question "Who is Jesus?” But in the passage that we read today it is Jesus that explicitly puts the question "Who do you say that I am?". Therefore, we are forced to respond.

In the previous chapters that we read in the past few Sundays, Jesus did not answer to this question with a definition of himself, but with actions that manifest what He is by what He does:

• He does make the lame walk. He is the One who gives man the ability to walk through life;

• He does make the deaf hear and the mute speak. He is the one who has the words of life that explain life;

• He does raise the dead. He is the Giver of life;

• He does make the blind see. He is the Light that gives the light and carries us to light;

• He does calm the waters of the sea. He is Lord of nature;

• He does give the bread in the desert. He is the One who nourishes body and soul.

Seeing his “doing, the conclusion that we should reach should be " He is the Messiah (in Greek: the Christ)." Unfortunately, the people of that time and many even today did not grasp the novelty and greatness of Jesus. To the question "Who do you say that I am" the answer of the majority is that this "doer" is nothing more than a prophet like those who had preceded him. Then, Jesus asks the question to his disciples "And who do you say that I am?” Peter, also on behalf of the others, responds promptly "You are the Christ!” Peter recognizes clearly that Jesus is the Messiah. He gives an answer that is accurate. There is no other answer. Christ, dead and risen, is the one in whom it is accomplished the impossible, the unthinkable, the only fact that can change the course of human history. Without him a man or a woman are "human being destined to death" (Martin Heidegger) while, if he or she is "tied" to the Cross, he or she is “untied" from death.

Moreover, it must be remembered that the reply of St. Peter implies a further recognition: that of crucified love. The logic of the cross “is not the one of pain and death, ma the one of love and gift of self that carries life”. (Pope Francis)

It is the way of the Cross that completes the speech, making it clear. When the Chief of the Apostles tells him "You are the Christ," Jesus feels the need to point out that he is the Son of God who must suffer many things. Therefore, to the question that today Jesus puts to us "Who do you say that I am?” the complete answer is "You are the Christ, the Love crucified and risen." In fact, St. Paul writes "If Christ had not risen, our faith would be in vain". He knew that the cross is not an obstacle to salvation, but it is the condition. "The Cross is not a pole of the Romans, but the wood on which God wrote the Gospel" (Alda Merini, 1931-2009, poetess). From Christ on the Cross the world receives a new dimension, that of Jesus and of all those who, following Him, give their lives for the others.

The Messiah invites us to follow him always up to Calvary because, by walking behind his Cross, we model our lives on the one of '"Lamb that teaches us the strength, of the Humiliated that gives lesson in dignity, of the Condemned that enhances justice, of the Dying that confirms life, and of the Crucified that prepares glory "(Father Primo Mazzolari, 1809-1959, priest and writer).

Following Christ and believing in Charity, we keep our arms and a heart open like the Crucifix. Of course, to do this we have to recognize, like St Peter, that Jesus is the Messiah, the Savior. Like St. Peter we have to accept the Cross as the “key" with which the Lord has opened the Heaven and closed hell for all those who receive him. The Redeemer took this heavy "Key" on his shoulders, felt its full weight and responsibility while its nails pierced his flesh and bound him to it. Christ has given the "key" of the Kingdom to St. Peter, calling him to be crucified with Him and to carry with him the sweet and light yoke on his shoulders so to learn the humility and the meekness with which “to untie" humanity from the bondage of the world, the flesh, and the devil and " to tie" them to Christ in an eternal covenant that will make them forever children of the Heavenly Father. In a poetic homily attributed to St. Ephrem the Syrian, the saint imagines that the good thief after his death comes to the door of paradise. On his shoulders he bear his cross. A cherubim, the one with a sword flickering like a flame (Gen 3:24) that blocks the access to Heaven of criminals who are not worthy of eternal joy, hastens. St Ephrem describes a heated argument between the cherubim and the good thief. It ends when the good thief shows the key to the gate of heaven. What is, then, the key to paradise? The cross, his cross transfigured by the life-giving Cross of our Lord Jesus Christ. The cross opens the door of life to all of us who believe in Jesus Christ like the good thief. "Jesus, remember me when you come into your kingdom." The life of Christ triumphs in all repentant sinners, even those of the last minute like the good thief.

We, the sinner of today, are called to understand that it is not only a matter of recognizing with our faith Christ as the sent by the Father, but to be his witnesses with a Christian life, which is the ability of loving up to the supreme sacrifice. 

 

 

 

2) True love, because crucified love.

Of course, like St Peter, we too try to remove Christ from the Way of the Cross. It is the temptation that comes from the devil. It is an attempt to divert us from the path outlined by God (the Way of the Cross) to replace it with a path drawn up by the wisdom of men, what is often referred to as the common sense.

Christ has unmasked and overcome this temptation, and his life was a constant yes to God and a no to the tempter. Jesus defeated the devil. But the devil tries to get from the disciple what he failed to obtain from the Master: to separate the Messiah from the Crucified and the faith in Jesus the King from his throne that is the Cross.

After stating his identity and having unmasked the presence of temptation, Jesus turns to his disciples and to the people and very clearly offers them his way. There are no two ways, one for Jesus and one for the disciples, but only one "Who wants to come after me must deny himself and take up his cross."

The cross is symbol and icon of virginal love. It is the more authentic synthesis of the received and donated love, of crucified love. In fact, nothing like the cross gives the certainty of being loved from ever, forever, totally and unconditionally. The true face of God is the one of the Crucified (Jurgen Moltaman). If we present Christ to the world with its true face, people can feel him like a convincing answer and are able to follow him and his message, even if it is demanding and marked by the cross.

It is true that the cross is "a stumbling block to Jews and folly to Gentiles" (1 Cor 1.18 to 24) and that it is difficult for each of us to understand and accept it. But if we look, for instance, at the example of the consecrated virgins in the world we are helped to understand, accept and live the cross.

Love lived virginally is a crucified love not because it is a mortified love, but because it is a "sacrificial" love, namely, made sacred by the total gift of oneself to God.  Virgin love is the love of Christ, who "practiced" a crucified love. For love, Jesus experienced progressively emptying himself up to the cross. If we want to love as Christians, we need to know it and do like Him. This way of love puts the other before me and the Other (God) above me. The cross is the greatest sign of the greatest love, and virginity is the crucifixion of oneself to give oneself to God, to be nailed to his love embracing Christ on the Cross.

The consecrated virgins are a significant and high example that God's love is totalitarian. You must love the Lord "with all your heart, with all your soul and with all your strength" (Mk 12, 30).

 These women show that a body and a heart chastely offered do not take man away from God but make the human being closer to God more than the angels (cf. Eph 1:14) and that Christian life is a progressive configuration to the crucified and risen Christ. In fact, as Christ's love for us led Him to the cross, our love for Him ingrains in us his wounds of love. Love purifies us and configures us in transfiguring us. It should be noted that compliance with the painful crucified Christ has the ultimate goal to bring the Christian to the joyful compliance with the risen Christ.

 Virginity is not simply a waiver, but it is the manifestation of fierce love for God and for the neighbor.  It is a love that transforms the lover into the Beloved. Virginity lived as crucifixion is bearing witness that Love, with the gift of self, has won. Virginity lived as resurrection is testifying that the Bridegroom is really present in everyday life and his condescending presence gives full and complete joy (see Jn 3:29). Virginity is freedom; it is a sign of a perfect love that has no impatience, envy, or jealousy and that, radiating joy, ensures peace.

These women give testimony that it is impossible not to try to be like Him and to bring into the world the joy of his presence.

 

 

 

 

Patristic Reading

Saint Augustine of Hyppo

Sermon XLVI. [XCVI. Ben.]

On the words of the gospel, Mc 8,34 “If any man would come after me, let him deny himself,” etc. 

 

1). Hard and grievous does that appear which the Lord hath enjoined, that “whosoever will come after Him, must deny himself.”1 But what He enjoineth is not hard or grievous, who aideth us that what He enjoineth may be done. For both is that true which is said to Him in the Psalm, “Because of the words of Thy lips I have kept hard ways.”2 And that is true which He said Himself, “My yoke is easy, and My burden is light.”3 For whatsoever is hard in what is enjoined us, charity makes easy. We know what great things love itself can do. Very often is this love even abominable and impure; but how great hardships have men suffered, what indignities and intolerable things have they endured, to attain to the object of their love? whether it be a lover of money who is called covetous; or a lover of honour, who is called ambitious; or a lover of beautiful women, who is called voluptuous. And who could enumerate all sorts of loves? Yet consider what labour all lovers undergo, and are not conscious of their labours; and then does any such one most feel labour, when he is hindered from labour. Since then the majority of men are such as their loves are, and that there ought to be no other care for the regulation of our lives, than the choice of that which we ought to love; why dost thou wonder, if he who loves Christ, and who wishes to follow Christ, for the love of Him denies himself? For if by loving himself man is lost, surely by denying himself be is found.

 

2. The first destruction of man, was the love of himself. For if he had not loved himself, if he had preferred God to himself, he would have been willing to be ever subject unto God; and would not have been turned to the neglect of His will, and the doing his own will. For this is to love one’s self, to wish to do one’s own will. Prefer to this God’s will; learn to love thyself by not loving thyself. For that ye may know that it is a vice to love one’s self, the Apostle speaks thus, “For men shall be lovers of their own selves.”4 And can he who loves himself have any sure trust in himself? No; for he begins to love himself by forsaking God, and is driven away from himself to love those things which are beyond himself; to such a degree that when the aforesaid Apostle had said,” Men shall be lovers of their own selves,” he subjoined immediately, “lovers of money.” Already thou seest that thou art without. Thou hast begun to love thyself: stand in thyself if thou canst. Why goest thou without? Hast thou, as being rich in money, become a lover of money? Thou hast begun to love what is without thee, thou hast lost thyself. When a man’s love then goes even away froth himself to those things which are without, he begins to share thevanity of his vain desires, and prodigal as it were to spend his strength. He is dissipated, exhausted, without resource or strength, he feeds swine; and wearied with this office of feeding swine, he at last remembers what he was, and says, “How many hired servants of my Father’s are eating bread, and I here perish with hunger!”5 But when the son in the parable says this, what is said of him, who had squandered all he had on harlots, who wished to have in his own power what was being well kept for him with his father; he wished to have it at his own disposal, he squandered all, he was reduced to indigence: what is said of him? “And when he returned to himself.” If“he returned to himself,” he had gone away from himself. Because he had fallen from himself, had gone away from himself, he returns first to himself, that he may return to that state from which he had fallen away by falling from himself. For as by falling away from himself, he remained in himself; so by returning to himself, he ought not to remain in himself, lest he again go away from himself. Returning then to himself, that he might not remain in himself, what did he say? “I will arise and go to my Father.”6 See, whence he had fallen away from himself, he had fallen away from his Father; he had fallen away from himself, he had gone away from himself to those things which are without. He returns to himself, and goes to his Father, where he may keep himself in all security. If then he had gone awayfrom himself, let him also in returning to himself,from whom he had gone away, that he may “go to his Father,” deny himself. What is “deny himself”? Let him not trust in himself, let him feel that he is a man, and have respect to the words of the prophet, “Cursed is every one that putteth his hope in than.”7 Let him withdraw himself from himself, but not towards things below. Let him withdraw himself from himself, that he may cleave unto God. Whatever of good he has, let him commit to Him by whom he was made; whatever of evil he has, he has made it for himself.The evil that is in him God made not; let himdestroy what himself has done, who has beenthereby undone. “Let him deny himself,” He saith, “and take up his cross, and follow Me.”

 

3. And whither must the Lord be followed? Whither He is gone, we know; but a very few days since we celebrated the solemn memorial of it. For He has risen again, and ascended into heaven; thither must He be followed. Undoubtedly we must not despair of it, because He hath Himself promised us, not because man can do anything. Heaven was far away from us, before that our Head had gone into heaven. But now why should we despair, if we are members of that Head? Thither then must He be followed. And who would be unwilling to follow Him to such an abode? Especially seeing that we are in so great travail on earth with fears and pains. Who would be unwilling to follow Christ thither, where is supreme felicity, supreme peace, perpetual security? Good is it to follow Him thither: but we must see by what way we are to follow. For the Lord Jesus did not say the words we are engaged in, when He had now risen from the dead. He had not yet suffered, He had still to come to the Cross, had to come to His dishonouring, to the outrages, the scourging, the thorns, the wounds, the mockeries, the insults, Death. Rough as it were is the way; it makes thee to be slow; thou hast no mind to follow. But follow on. Rough is the way which man has made for himself, but what Christ hath trodden in His passage is worn smooth. For who would not wish to go to exaltation? Elevation is pleasing to all; but humility is the step to it. Why dost thou put out thy foot beyond thee? Thou hast a mind to fall, not to ascend. Begin by the step, and so thou hast ascended. This step of humility those two disciples were loth to have an eye to, who said, “Lord, bid that one of us may sit at Thy right hand, and the other at the left in Thy kingdom.”8 They sought for exaltation, they did not see the step. But the Lord showed them the step. For what did He answer them? “Ye who seek the hill of exaltation, can ye drink the cup of humiliation?” And therefore He does not say simply, “Let him deny himself, and follow Me” howsoever: but He said more, “Let him take up his cross, and follow Me.”