We have embraced the fast pace of the Liturgy and without delay, with due caution, we are putting away the statues of the crib with its sophisticated mechanisms. In fact, it was a question of gathering around the child Jesus, very enlightened, the universe of men and angels, the life of ordinary people, the movements of light in the sky and opening a path from the east for the Magi. The mill with flowing water reminded us of flour and bread, that of every day and of everyone, the flowers that blossomed in the hut (patented idea) proclaimed the primacy of the fruit of the womb against all human drift and every ecological fiction. The nativity scene therefore as a sign of a new humanity, regenerated from the beginning, where the problem of evil and the meaning of life, the fatigue of living and the ineffable joy to which we are called are silently answered. During the Christmas celebrations, besides the great texts of Luke, Matthew, John with the Prologue, we were accompanied by the first letter of John that the great Augustine defined with happy synthesis the letter of Love. In fact, some truths are proclaimed in it that cast a beacon of light on all humanity. In fact, it speaks of the devil, of darkness, of antichrist and antichrists, of sin and of the radical lie of those who say they are immune from evil; but it is above all the superabundant positive that dominates the scene with a pressing movement of Revelation. In vain, the reader will find a systematic process of thought, such as the instructions to operate the washing machine, or the approximations, however, due to a DPCM for the contrast of a pandemic whose rampant effects are known precisely. The order of the letter grows like a spiral that totally envelops the life of the individual disciple and all of humanity. This link between the singular and the real, not abstract universal, makes Christianity unique in the history of humanity and world views. In this sense we are in front of us, inside, reaching out towards the true religion, with its richness not yet fully probed and revealed but such as to include the meaning of all the efforts of humanity towards truth and good. In order we find: the testimony of those who have seen, touched, contemplated, their will to communicate the truth and joy of the announcement. The object is the Word of life, the Son of God, Jesus, who came in human flesh. The first work to be done in the face of such a revelation is Faith. What the antichrist and antichrists deny. In Faith we therefore discover that God exists as God, that God is Light without darkness, that God is Love, that God loves us first, that Love dispels fear, that the total Revelation of who we are will be in the end. of history, that welcoming the Son means knowing the Father and receiving the Spirit.
So we went to the Jordan River, we went down to go up. The unique beauty of faith, the narrow-mindedness of those who oppose it.
Praise to the strong and virtuous woman, the joy of husband and children, capable of doing all that is needed to live and make people live, characterizes the wisdom text of Proverbs and finds poetic expression in Psalm 127. The thought of women returns meaningfully in the text of Paul to the Thessalonians in a dramatic and fruitful moment of female life which is childbirth: the pains arrive suddenly as the day of the Lord will suddenly come. Once again we must say that we are apparently outside the current cultural context, in which a constant and perhaps irreversible trend obscures the value of femininity and motherhood. Nobody wants to go back, but the future of the new generations, their possible happiness depends on the balance, on the interaction, on the positive complementarity between man and woman. It is a dynamic equilibrium that must be found. Being male and female, man woman, husband and wife, father and mother, is the first and greatest possibility of happiness and earthly fulfillment, of the meaning of life, a divine plan. Being the greatest he is also the most hated, the most offended, the most misrepresented by the forces of evil, which rejecting the open field of confrontation use the sneaky weapons of deception and lies.
The parable of the Gospel, the parable of the talents, opens us to the peremptory idea of the final report: we will have to give an account of our life and what we have received as a gift. With death we cease to be free thinkers, to have our own ideas, to find excuses in the behavior of others in past events of history, In what we do not know or misunderstand the mystery of God. But the parable of the talents does not have only one punitive value. On the contrary, it emphasizes the greatness and beauty of God’s gifts. What we can find beautiful and great already in this existence so real and so precarious. In this we tend to be childish, we only see deprivation, prohibition, the fear of losing ourselves. The parable of the talents requires the courage to be authentic women and men before the living God, in whom alone lies the secret of our happiness and the happiness of others.
First of all, I must pause with you for a while before the beauty of the first reading taken from the book of Wisdom. In advertising, beauty is used to sell soap bars and off-road vehicles, and especially the first of beauties, that of young women, is managed on earth in a rather bizarre way and hawks swoop on it. In Scripture, Beauty is one thing with Truth, Wisdom, Knowledge of the True God, it is a real path that however requires a purification, a change of mentality, a conversion … In the Gospel Jesus says Blessed are the pure in heart because they will see God. The text also suggests that we get up in the morning to look for it, Wisdom, as the first interest of our day … whoever searches for her in the morning finds her sitting in front of the Door, because, here is the surprise, we are certainly made for Wisdom, we are also capable of despising and distorting it, but it is Wisdom that seeks us. How much the culture and the choices of us men deviate from these fundamental passages does not want to be the object of our reflections, evil is won with good and here the good is truly without measure. Those who accuse us of being pessimists do not know Wisdom and know themselves badly.
Paul meets the perplexity of the Thessalonians. We too are perplexed, perhaps a little less because we are warned, of the fact that, despite the resurrection of Christ and the promises of resurrection, death continues to disturb our existence; from what Paul says the idea that the day of the Lord was imminent was common and therefore the first Christians were worried when they saw their brothers die. Paul strengthens them in their faith, the expectation of the end of everything is unpredictable, certainly our most predictable, certainly within this century, except perhaps the children present here.
In summary what should we do? The Gospel says it with the parable of the wise virgins and foolish virgins. A cultural context that is decidedly different from ours, in terms of virgins and in terms of spouses who return at midnight, both for the concept of virgin and waiting for the groom. But equally strong, important. In this regard, we propose to bet on the safe side. I would like to suggest you to stop for a moment at this side altar dedicated to the Madonna, recovering the most ancient tradition of this community dedicated to the Madonna of the Visitation, to awaken knowledge, love, devotion to the VIRGIN MOTHER, MADONNA DEL CAMINO, and I would resume an ancient prayer that you find on the brochure intended to enter all homes.
Remember, O most holy Virgin Mary,
which was never understood in the world
that someone has resorted to your protection
begged for your help,
asked for your patronage
and has been abandoned by you.
Animated by such confidence,
I turn to you, O Mother,
Virgin of virgins,
I come to you, and, sinner as I am,
I bow at your feet to ask for mercy.
Do not want, O Mother of the Divine Word,
despise my prayers,
but kind hear them and hear them. Amen
Have a nice Sunday
Then the Pharisees, having heard that he had shut the mouth of the Sadducees, gathered together and one of them, a doctor of the Law, asked him to test him: 36 “Teacher, in the Law, what is the great commandment?” He replied, “You will love the Lord your God with all your heart, with all your soul and with all your mind. 38This is the great and first commandment. 39The second is similar to that: You will love your neighbor as yourself. 40On these two commandments hang all the Law and the Prophets. “
Certainly Jesus attended the Nazareth Synagogue as a child. we find him twelve years old among the doctors of the temple discussing, his parents found him `… sitting among the doctors,listening to them and questioning them And all who heard him were filled with amazement at his intelligence and his answers ; the same the Evangelist recalls the return of Jesus to Nazareth after the beginning of his pubblic mission, and his habit of going to the Synagogue on Saturday. Jesus knows how to juggle, reads and speaks. We can therefore imagine that Jesus attended the Synagogue school as a child where the most gifted Jewish children memorized the biblical text, the first five books of the Pentateuch or Torah, the Law, the Word. Certainly, being the firstborn male, after being presented to the temple, according to Luke forty days after his birth, he will have been initiated into the life of the community with the ceremony of the Bar Mitzwa (son of the precept) at 13 years and one day the boys, at twelve the girls.
Why this memory of Jesus, who grew up in wisdom, age and grace before God and before men in his village of Nazareth? Simply because the question put to him by the doctor of the law, sent by the Pharisees, is still today the first question of the Jewish catechism. The Jews in the world are about 15 million, not all go to the Synagogue. What is the first commandment of the Law? that is, what must I do to live well, to be good, to be a good man and a good woman, what does God want from me, what should I do, what should I not do …? Moses had received the ten commandments 1500 years earlier, but then we discover that God writes his law in the conscience of every human being, each of us, if he is not a beast, in fact understands the difference between good and evil. All the Jewish boys knew the answer. The first part of the answer is contained in the famous prayer of SHEMA Deut 6,4 – 9 which the pious Hebrew recites at least five times a day … Shema Israel adonai elo henu «LISTEN TO ISRAEL. The second then is similar to that: You will love your neighbor as yourself. On these two commandments hang all the Law and the Prophets. “
Therefore the First question of the Catechism of the Hebrews is What is the first commandment. The common answer even today is the one that Jesus gave and that we have heard declaimed in the Gospel.
Now I ask you, what is the first question in the catechism of Christians, of the disciples of Jesus?
I help you, when I was a child sixty years ago the question was written in all the catechism books and the answer was memorized: the first question was: Who is God? Everyone answered God is the most perfect Being Creator and Lord of Heaven and Earth … what does it mean to create, to create means to make all things from nothing, and so on
Today, after two thousand years, the catechism has not changed
what must we do to live well in a just way, who is God to deserve such a great love, who is my neighbor ….
to these questions we add one that contains all the answers: WHO IS JESUS. Here is all our catechism in these years and the discovery of Jesus who reveals to us, manifests us, teaches us the mystery of God and what we must do to always live in goodness
… Who is Jesus? Blessed who knows the answer and will live it intensely.
The Catechism is full of surprises, the greatest is the one that Jesus can only let us know …. God is Love, God loves us first.
Homily  11-10-2020
At that time, Jesus resumed speaking in parables [to the chief priests and the Pharisees] and said: “The kingdom of heaven is like a king, who made a wedding feast for his son.
We have become accustomed to reading the parables of the kingdom. They are often paradoxical. If from a certain point of view they get the attention of simple people, according to the narrative tradition of the master rabbis, from another point of view more profound they present themselves as an enigma, to solve which it is necessary to change mentality. The parable of the wedding guests is particularly problematic. The background is very clear: at the end of the human story we are called to a banquet, to a great party, comparable to a royal wedding party for the king’s son. The theme is introduced by the prophet Isaiah, and taken up in a problematic form by Jesus.
The banquet therefore represents the joy of final salvation.
So where is the difficulty?
The explanation is quite simple. In the context we discover that here as elsewhere Jesus is arguing with the elders and teachers of the People. They have already decided to arrest him, but they will soon decide to kill him. So once again the theme is their refusal and consequently, the subsequent invitation to salvation is offered to all men.
Furthermore, it even seems that the story contains three different parables, one inserted into the other; we, faithful to the transmitted page, read as if it were a single text.
At first, the king calls the guests to the wedding, but the guests are busy and do not accept the invitation. The king is angry, but insists. Sent a second time, the servants are mistreated and killed. The king burns their city and puts them to death.
Second phase, the king insists and sends to invite people on the street. Once out on the streets, the new servants gather all they find, bad and good, and the wedding hall is filled with diners.
Here the parable could end, similarly to the parable of the tenants, where the servants and the son go in vain to collect the fruit of their labor but are mistreated and killed. We therefore already know that this way of telling summarizes the dramatic story of the Jews and their refusal, accustomed to catechism to deal with the Jews who accept the Gospel, Mary, Joseph, Elizabeth, Zacharias, Simeon, Anna etc. we are rightly amazed.
There is a Third moment. The king discovers a guest without a wedding garment and after having harshly reprimanded him he has him thrown out and the text uses the words that Jesus usually uses to speak of Hell and damnation.
Here we are definitely at a critical point, the king insistently calls all bad and good and expels only one. At catechism, ignoring the controversy with the Jews, they taught us that the man without a garment represented the man without the grace of God. But the explanation was perhaps insufficient since they had been called good and bad. Or, another hypothesis, this man cultivated the only sin that cannot be forgiven. From the Gospel this sin is the sin of those who accuse Jesus of being a demon or of being possessed. One wonders, then, whether it could be extended to those who consider the pope as the antichrist. We point out that the one who tells the parable is Jesus himself, not his catechist.
The explanation could be contained in the final sentence … many are called but few are chosen. Here, too, with a certain paradox because there seems to be only one enclosed person compared to all the other diners. In short, what does Jesus mean ?: we think it means a simple thing … I am a God full of mercy and love, I give my life for you, I give you everything you need to live in a joyful way and worthy, but do not forget, and speak to each one, that you do not save yourself in the group, you save yourself only if you have the courage to respond positively. For the rest, personal safety is a great mystery.
L'immagine può contenere: il seguente testo
“Whoever loves father or mother more than me is not worthy of me”……..Who welcomes you welcomes me.
By this missionary speech addressed to his disciples, Jesus manifests the radical needs of the Gospel…
we must not stop at the sound of the words but rather try to understand their deep meaning.
As we continue to read the text we discover at what point the Lord almighty, the Lord Jesus, cares
for His prophets, His apostles and disciples.
Sometimes it seems that their persecution is heavy, their state of abandonment shameful and their
life threatened.
The Gospel presents a group of sentences liked to each other by the same meaning. If you consider
a prophet, a disciple or an apostle of Christ in his mission and dignity, you shall receive a reward worthy
of a prophet, disciple and apostle. Therefore Jesus has a high consideration of his Church and its
mysterious divine and human nature and composition, Saint and Sinner.
Many times the obsessive criticism against the Church arises from lack of faith in the Lord, from secular
common places, from pure evil. When criticisms have a true foundation they are a precious examination
to purify the Church. We find important, naturally, that whoever finds a speck of dust in the eyes of others
sees the wooden beam in his own.
Jesus knows perfectly well the human weakness, He has punctually experimented such weakness till the
night that He was betrayed. But, in His merciful majesty, weakness is not an obstacle to be effectively
considered among His disciples.
We must conclude that Jesus has a high consideration not only for His disciples and their mission but
widely for all men and women considered one by one. Maybe, this aspect of personal and universal love
has not yet been valued. Love or the disciples and love for each man born on earth is the most clear
indication of pastoral life, education, recovery of people living in moral and social difficulties. It is a
radical change, a pacific revolution the concrete advent of the Kingdom of God. Jesus cares for His apostles
because He cares about the world. What richness! Oh Happy Day, when Jesus washed the sins away.
When Jesus, the Lord, called us to be His followers, to walk with Him on the roads of this world, to bring
love and peace, to sow everywhere His Word and His sacramental presence. Persecutions, troubles and
trials, are mysteriously inevitable, but do not constitute the essence of human life, what will remain forever;
joyful communion with God in Christ will remain forever. This is what we ask intensely as devoted listeners
of the Word on this late Sunday of June.
8 S Moses at once bowed down to the ground in worship.
Mose recognizes the passage of the living God and reacts by bending his head to the ground in deep adoration.
This attitude shared still today by millions of human beings on the face of the earth radically contrasts with the attitude of those who in different ways do not recognize the true God, creator and regenerator of all humanity. It is not a phenomenon totally and only linked to the past, in fact atheism like all human phenomena has its history and in some respects its decline. Pedagogy teaches that the radical contrast of a generation produces the indifference and superficiality of the heirs. It is also about the pedagogical transmission of a distance that deeply marks our civilization and invests the whole world. Many men and women live as if God were not there. Ancient and crucial problem, complex problem. Certainly it has never happened that in a world created and saved by the living God, freedom has had free flow up to the refusal, the contrast, the ostentation of the refusal. It is actually the first and largest form of denial from which the others derive. The fact that Nietzsche is the most widely read author and that in America the most appreciated and misunderstood author is Michel FoucauLt, and therefore the total dissolution of the West and extreme nominalism, the truth as a lie and the anti-truth as truth .
We do not want to preach about atheism, about human freedom, about the need for grace to save ourselves. We just wanted to remember with Moses who kneels before the living God that God truly exists as God and atheism in any case is a manifestation, sometimes even intelligent, of the negation of the value of intelligence and the search for truth. We wanted to say that in this world created by God, God himself manifested himself with facts and words sufficient to dispel the fog of the fools, the uncertainty of the fearful, the good faith of the thinkers, the exploitation of the hypocrites, the narcissism of those who flaunt Evil.
Someone will rightly say that this is not our job, that of analyzing at its root the evil of the world, its original degeneration. In fact, the analysis of evil generates the evil of time which is radical pessimism. Having acknowledged the radical evil of Atheism, our task is to proclaim the mystery, the Gospel that saves us.
13 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you. and still following the page of the Gospel
16 God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.
We are all subject to a divine revelation in Christ who comes from the Father with the power of the spirit. It must certainly be said to the presumptuous and the ignorant that the only positive aspect of atheism is that one can always change, for the courage of man and the grace of God


The liturgy insists on the great theme of the mysterious and real resurrection of the Lord Jesus Christ, the first risen from the dead and the first born of the new creation. So writes St. Peter in his first letter

He was predestined even before the foundation of the world, but in recent times he has manifested himself for you; and by his work you believe in God, who raised him from the dead and gave him glory, so that your faith and your hope are turned to God.

This is why after two thousand years we affirm with profound certainty what Peter himself proclaims immediately after Pentecost

This Jesus, God raised him up and we are all witnesses of it. Raised therefore to the right hand of God and after receiving the promised Holy Spirit from the Father, he poured it out, as you yourselves can see and hear ».

It is Jesus, in his name we find salvation, everything we need we find in his life, in his presence; in him we find the true reason for all existence.

Jesus is always the central protagonist in the narration of the Gospel, but we find his presence scattered in the ancient covenant, as he teaches and explains along the way to the two disciples whom he severely reproaches, since his death and resurrection had been foreseen by Moses from the Psalms and especially by the prophets.

These annotations transform the text of the Gospel into an evocative itinerary from doubt and disillusionment to the moment when the two disciples recognize Jesus when He breaks the bread.

The following is the daily mission of the Church of the living God:

They left without delay and returned to Jerusalem, where they found the Eleven and the others who were with them, who said: “Truly the Lord is risen and has appeared to Simon!”. And they narrated what had happened along the way and how they recognized it in breaking the bread.

in these words dwells the mighty fire of the Holy Spirit.


The Resurrection of Lazarus
It was the drop that overflowed the vase, or as an ancient Arabic proverb says ‘the straw that broke the camel’s back’. The control of the Jews over the Gospel begins immediately with the preaching of John the Baptist and ends after an unworthy trial and the derision of the dying Jesus on the Cross. The significant drop is the resurrection of Lazarus, a few kilometers from Jerusalem in the Village of Bethany. After this fact, the Jews decided to kill not only Jesus, but Lazarus himself, as the fact had been known and it was easy enough to get from Jerusalem to check. Beyond the Gospel of John, from which only the episode is taken, it is Luke who speaks of the two sisters of Lazarus, Martha and Mary, and of their fraternal friendship with Jesus. The harmony between the two gospels is profound from the psychological point of view. Lazarus is dead, Martha goes to meet the Lord, Mary, afflicted, is sitting in the house. Death is experienced as tragic, perhaps it came suddenly, without warning.
The dialogue with Marta is on the ultimate theme, death and life. Let us therefore enter into the living mystery of Christ, true man who cries intensely with compassion, true God, who at the same time reassures Martha about his brother’s Resurrection. The scene repeats itself today. We too are called to enter courageously into the mystery of Christ who weeps and reassures us.
The miracle is sensational, Lazarus is already decaying and smells, but comes out alive: Lazarus come out! The paintings, the masterpieces of art represent him with the typical whiteness of those who died.
We know very well that in John miracles are signs, they are revelations of the mystery of God to man in his concrete life situation. The wedding at Cana, Nicodemus, the Samaritan woman, the blind man born and the paralytic at the pool of Siloe, and now his friend Lazarus. Revelation requires the courage and intelligence of the Faith. Nobody has ever spoken, lived and acted like Christ. No religion or religious and philosophical faith has determined with equal depth what lies within man’s death. This is why we insist ‘opportune et inopportune’ to proclaim the Gospel.
Bethsaida is still there, in the flowery hills around Jerusalem; the pilgrim experiences a moment of pause and meditation before entering Jerusalem where the Son of God is nailed to the cross. Christus Dominus pro nobis tentatus et passus venite adoremus. COME ADORE THE LORD, FOR US HE SUFFERED TEMPTATION AND DEATH. It is really important to explain what FOR US means, ‘for us men and for our salvation’, says the Creed. All men deserve respect, all religions and philosophies contain partial and sometimes profound truths, but the Lord Jesus Christ is unique, the salvation he brings to each man, in the secret of free conscience, before and after death. Next stop Jerusalem.