Smelling My Friends Feet

Christ is the way to the light, truth, life

under the Treaty on John »St Augustine, bishop

(Tratt. 34, 8-9; CCL 36, 315-316)

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The Lord said succinctly: "I am the light of the world whoever follows me will never walk in darkness but will have the light of life" (Jn 8, 12), and with these words commands promises one thing and another. Let us, therefore, to perform what you command, because otherwise we would be impudent and shameless in demanding what he has promised, saying that in view, we would feel reproach: You have done what I have commanded thee, in order to now ask what I promised? What, then, you have commanded us, O Lord our God? Will answer: Whether you follow me.

You have asked a council of life. What kind of life, if not to whom it was said: 'It' in you the source of life "? (Ps. 35, 10). So let us now

work, we follow the Lord, break the chains that keep us from following him. But who can break these chains, if we do not help anyone to whom it was said, 'You broke my chains "? (Ps. 115, 16). In another Psalm he says: "The Lord sets prisoners free, the Lord raises up those who fell" (Ps 145, 7. 8).

What are those planes that have been freed and raised, if not the light from which they are told: "I am the light of the world whoever follows me will never walk in darkness"? (Jn 8, 12). Yes, because the Lord illuminates the blind. O brothers, now our eyes are treated with eye drops of faith. First, in fact, mixed his saliva with soil, to anoint the one who was born blind. We too are born blind from Adam and we need to be enlightened by him. He mixed his saliva with the land: "The Word became flesh and dwelt among us" (Jn 1, 14). Saliva mixed with soil, because it had already been predicted: "The truth will sprout from the earth" (Ps 84, 12) and he says: "I am the way, the truth and the life "(Jn 14, 6).

We will enjoy the truth, when we see face to face, we are promised that too. Who would dare, in fact, hope that God had not deigned to give or promise or?

face to face. The Apostle says: Now I know in part and now we see through a mirror dimly, but then face to face (cf. 1 Core 13, 12). And the apostle John in his letter adds: "Beloved, we now we are children of God, but what we will be has not yet been revealed. But we know that when he is revealed we shall be like him, for we shall see as he is "(1 Jn 3 2). This is the great promise.

If you love him, follow him. You say: I love him, but which path should I follow? If the Lord your God had said: I am the truth and the life, you, wanting the truth and the longing for life, trying to secure the road to get to one and other. Would you say to yourself: what is the great truth, great good is life: oh! if my soul can find a way to get there!

You try the way? Listen to the Lord telling you first: I am the Way. First to tell you where to go, he said to where you have to pass: "I am", said "the way"! The way to get where? The truth and life. Before you point the way to be taken, then the end where you're going. "I am the way, I am the truth, I am the life."

Staying with the Father, was the truth and life, our flesh, has become the street.

not you are told: you have to labor to find the way to get to the truth and the life you are told this is not. Lazy, get up! The same way you came and you woke up from sleep, even if you woke up. Get up and walk!

Maybe you try to walk, but can not because you hurt your feet. For why do you complain? Because they had to walk the hard path imposed by your tyrannical self-interest? But the Word of God has healed even the lame. You replicate

: Yes, my feet are healthy but I do not see the road. Well, know that he has illuminated even the blind.

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The Word will celebrate Easter with us in the new kingdom of the Father

Then we teach and manifest those realities that show now if there is not a reflex.

From "Discourses" of St. Gregory Nazianzen, bishop (Discourse 45, 23-24, PG 36, 654-655)

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We will be partakers of the Passover, at present still in the picture (some already lighter than the law of the ancient, darker image of reality the figure), but before long we will enjoy a more transparent and more true when the Word will celebrate Easter with us in the new kingdom of the Father. Then we teach and manifest those realities that we do not show now if indirectly. In fact, what the drink and the food of the new Passover meal, our task is only to learn it. It is for the Word to teach and communicate its meaning. The instructions actually is like a food, whose owner is a person who distributes it. Therefore, we enter the sphere of law, institutions and the ancient Easter in a new way to get to the new realities symbolized by the ancient figures. We become partakers of the law in a manner not only material, but the Gospel, in full and not limited and imperfect, and secure a lasting and temporary. We foster our capital not the earthly Jerusalem, but the heavenly city, not the one that has been trampled by armies, but the acclaimed by angels. Not sacrifice bullocks or lambs, with horns and claws, which belong more to death than to life, in the absence of `intelligence. We offer a sacrifice of praise to God on the altar along with the heavenly choirs of angels. We pass the first veil of the temple, let us approach the second and penetrate into the "holy of holies." And even more, every day we offer ourselves to God and all our activities. We like the words themselves suggest. With our sufferings imitate the suffering, that is Passion of the Christ. With our blood we honor the blood of Christ. We climb we cheerfully on his cross. Sweets are in fact his nails, although hard. We are ready to suffer with Christ and through Christ, rather than wish the happy mundane companies. If you are Simon of Cyrene take his cross and follow Christ. If you are a thief and if you're hanging on the cross, that is, if you will be punished, just like the good thief and honestly acknowledge God, you expect the test. He was numbered with the transgressors for you and for your sin, you became right for him. She loves the one who was crucified for you. If you get crucified for your sin, you profit from your sin. Buy your salvation with death, entering with Jesus in heaven, and so to understand what goods you were private. Contemplates those beauties and let the murmuring, completely unaware of the divine plan, die out with his blasphemy. If you are Joseph of Arimathea ', ask the body to the man who crucified him, assume that the body and make your own, so, the world `s atonement. If you are Nicodemus, the night worshiper of God, bury his body and anoint him with ointments of ritual, that surround it in your worship and your worship. And if you are one of Marie, shed your tears in the morning. Fa 'to see first the stone upside down, go meet the angels, even the same Jesus is what it means to become partakers of Christ's Passover.

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ADDRESS OF HIS HOLINESS BENEDICT XVI CARITAS HOSTEL OF THE DIOCESE OF ROME

Termini Station, Via Marsala - Sunday, February 14, 2010

"No logic of profit and interest"

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Dear friends,

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I accepted with pleasure the invitation to visit this hostel called "Don Luigi Di Liegro, first director of the diocesan Caritas of Rome, founded more than thirty years ago. I sincerely thank the Cardinal Vicar Agostino Vallini Chief Executive Officer of Railways, Engineer Mauro Moretti, for the words he kindly sent me. With special affection, I express my gratitude to all you who visited this hostel through the voice of Mrs. Joan Cataldo you wanted to extend a warm greeting, accompanied by the precious gift of the Crucifix of Onna, a shining beacon of hope. I greet Bishop Giuseppe Merisi, President of the Italian Caritas, the Auxiliary Bishop Guerino Di Tora, and the director of Caritas of Rome, Bishop Henry Wild. I am pleased to greet the Authorities, in particular the Minister of Infrastructure and Transport, Mr Matteoli, the Mayor of Rome, Mr Gianni Alemanno, whom I thank for the active and constant support offered by the City of Rome to the activities of the hostel. I greet the volunteers and all those present. Thank you for your welcome!
have passed now 23 years from the date of this structure, created in collaboration with the Railways, who generously placed at the disposal of the premises, and the economic support of the City of Rome, began to welcome its first guests. Over the years, offering shelter for those who had nowhere to sleep, have added additional services, such as clinic and soup-kitchens and the first he joined other donors such as ENEL, the Rome Foundation, the 'Ing Agostini Maggini, Telecom Foundation and the Ministry of Culture Arcis-spa, which demonstrates the unifying force of love. In this way, the hostel has become a place where, thanks to the generous service of many workers and volunteers is carried out daily the words of Jesus: "I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you visited me" ( Mt 25:35-36).
Dear brothers and friends are welcome here, know that the Church loves you deeply and will not abandon you, because it recognizes the face of each of you to Jesus He wished to be identified in a special way with those who are in poverty and need. The witness of charity, which in this place is special realization, belongs to the mission of the Church together with the proclamation of the Gospel truth. Man not only needs to be fed or materially helped to overcome moments of difficulty, but also need to know who he is and to know the truth about himself, his dignity. As I recalled in Caritas in Veritate, "without truth, love degenerates into sentimentality. Love becomes an empty shell, to fill an arbitrary way "(n. 3 ).
The Church, with its service to the poor, therefore undertook to announce the truth about man, loved by God, created in his image, redeemed by Christ and called to eternal communion with Him many people were able to discover, and continues to rediscover, their dignity, lost at times to tragic events, and found self-confidence and hope in the future. Through gestures, glances and words of those who lend their services here, many men and women palpable that their lives are guarded by Love, who is God, and through it have a meaning and significance ( Lett see enc. Spe Salvi, 35 ). This certainly raises deep in the human heart a hope strong, solid, light, a hope that gives us the courage to continue on the path of life despite the failures, the difficulties and trials that accompany it. Dear brothers and sisters who work in this place, you always have before your eyes and your heart the example of Jesus, who for love became our servant and loved us "to the end" (cf. Jn 13:1), to the Cross. Therefore be joyful witnesses of the infinite love of God and, following the example of the deacon St. Lawrence, one of your friends consider these most precious treasures of your life.
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My visit takes place in the European Year for Combating Poverty and Social Exclusion, organized by the European Parliament and the European Commission. Coming into this place as Bishop of Rome, the Church from the earliest days of Christianity presides in charity (cf. St. Ignatius of Antioch, Lettera ai Romani, 1,1), desidero incoraggiare non solo i cattolici, ma ogni uomo di buona volontà, in particolare quanti hanno responsabilità nella pubblica amministrazione e nelle diverse istituzioni, ad impegnarsi nella costruzione di un futuro degno dell’uomo, riscoprendo nella carità la forza propulsiva per un autentico sviluppo e per la realizzazione di una società più giusta e fraterna (cfr Lett. enc. Caritas in veritate, 1 ). La carità, infatti, “è il principio non solo delle micro-relazioni: rapporti amicali, familiari, di piccolo gruppo, ma anche delle macro-relazioni: rapporti sociali, economici, politici” (ibid., 2). Per promuovere una pacifica convivenza che help people recognize human family members is important that the size of the gift and gratuity to be rediscovered as the building blocks of everyday life and interpersonal relationships. This becomes every day more and more urgent in a world in which, however, seems to prevail over the logic of profit and the pursuit of self-interest. The hostel is
Caritas, the Church of Rome, a valuable opportunity to teach Gospel values. The volunteer experience is that many people live here, especially for young people, a real school where you learn how to build the civilization of love, able to accommodate the other in its uniqueness and difference. In this way the hostel actually manifests that the Christian community, through their bodies and uncompromising in its truth that proclaims, working effectively with civil institutions to promote the common good. I am confident that the fruitful synergy created here also extends to other areas of our city, particularly in areas where the more you feel the consequences of the economic crisis and the greater the risk of social exclusion. His service to people in difficulty, the Church is moved only by the desire to express their faith in the God who is the defender of the poor and loves every man for what it is and not for what it owns or operates. The Church lives in history with the understanding that the anxieties and needs of men, especially the poor and all who suffer, are also those of the disciples of Christ (cf. Second Vatican Ecumenical Council, Gaudium et Spes , 1 people) and hence, in accordance with the powers proper to the State, is working because every human being is assured that they deserve.
Dear brothers and sisters, for the Rome Caritas Hostel is a place where love is not just a word or a feeling, but a reality, allowing you to let in the light of God in the lives of men and 'community calendar. This light helps us to look to tomorrow with confidence, certain that in the future our city will remain faithful to the value of hospitality, so strongly rooted in its history and hearts of its citizens. The Virgin Mary, Salus Populi Romani, always accompany you with her maternal intercession and help each of you to make this place a home where bloom the same virtues in the holy house of Nazareth. With these sentiments, I cordially impart my Apostolic Blessing, extending it to all your loved ones and all those who live in this place and give generously.

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The word of God is an inexhaustible source of life

From "Comments from the Diatessaron" of Sant `Ephrem, deacon

(1, 18-19; SC 121, 52-53)

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Who is able to understand, Lord, all the wealth of one of your words? It is much more that escapes us than we can comprehend. We are just as thirsty that they drink to a source. Your word has many different aspects, as there are many perspectives of those who study it. The Lord has colored his words of many beauties, for those who prefer to contemplate what might stare. He has hidden all the treasures in his word, because each of us will find a richness in what they contemplate.
His word is a tree of life, from all over, hands you the blessed fruits. It is like that rock in the open desert, which became for every man, in every way, a spiritual drink. They ate, 'says the Apostle, a spiritual food and drank spiritual drink (cf. 1 Cor 10, 2).
The One who touches one of these riches do not think there is nothing in the word of God than what he found. Please understand rather that he was not able to find out if not one thing among many others. Enriched after the word, does not believe that this is impoverished by this. Unable to exhaust the wealth, give thanks for the immensity of it. Rejoice because you have been satisfied, but not for the sad fact that we exceed the richness of the word. He who is thirsty happy to drink, but not sad because he can not dry up the source. It is better that the source satisfies your thirst, the thirst rather than run out the source. If your thirst is off without the source is dried up, you Berva again whenever you need it. But if saziandoti dry out the source, is your victory would be your misfortune. Thank you for what you received and not to murmur that remains unused. What you have taken or carried away what is yours, but what remains is still your heritage. What you could not get just because of your weakness, receive at other times with your perseverance. `Do not have the gall to want to take in one go what can not be taken if not several times, and do not stray from what you may get just a little bit at a time.

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In Christ we have been tempted, in him we won the devil

From "Commentary on the Psalms" of St. Augustine, bishop

(Ps 60, 2-3; CCL 39, 766)

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"Hear, O God, my cry, be attentive to my prayer" (Ps 60, 1). Who is the speaker? It would seem one person. But look good if it's really just one person. He says: "From the ends of the earth I cry to you, while my heart is in anguish" (Psalm 60, 2). Therefore it is not
già di un solo individuo: ma, in tanto sembra uno, in quanto uno solo è Cristo, di cui noi tutti siamo membra. Una persona sola, infatti, come potrebbe gridare dai confini della terra? Dai confini della terra non grida se non quella eredità, di cui fu detto al Figlio stesso: «Chiedi a me, ti darò in possesso le genti e in dominio i confini della terra» (Sal 2, 8).
Dunque, è questo possesso di Cristo, quest'eredità di Cristo, questo corpo di Cristo, quest'unica Chiesa di Cristo, quest'unità, che noi tutti formiamo e siamo, che grida dai confini della terra.E che cosa grida? Quanto ho detto sopra: «Ascolta, o Dio, il mio grido, sii attento alla mia preghiera; dai confini della I cry to the ground. " That is, as I cried unto thee, I cried from the ends of the earth: that is, from everywhere.
But, because I shouted that? Because my heart is in anguish. Show that you are among all nations, all over the earth in great glory, but in the midst of great trials.
fact our lives on this pilgrimage can not be exempt from testing and our progress is accomplished through temptation. No one can know himself if he is not tried and can not be crowned without winning and can not win without a fight, but fighting a supposed enemy, a prova.Pertanto is one crying in anguish from the ends of the earth, but still is not abandoned. Because the Lord wanted us to envisage, which are his mystical body, in the events of his real body, in which he died, rose again and ascended into heaven. Thus, even the members can hope to arrive where the chief preceded them.
So as he has transformed itself, as he was being tempted by Satan. Let's read in the Gospel that the Lord Jesus was tempted by the devil in the desert. Precisely Christ was tempted by the devil, but in Christ you were tempted, too. Because Christ took flesh from you, but if your salvation, death to you, saying your life, you humiliation, saying your glory, then you took his temptation, by itself your victory. If
we were tempted in lui, lui is precisely that we will win the devil. You stop your attention to the fact that Christ was tempted, because you do not consider that he also won? Was you to be tempted him, but I also recognize that in him you are the winner. He could take away from the devil himself, but if he had not left groped, would have taught you not to win when you are tempted.

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In photos: Sandro Botticelli, Saint Augustine study.

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The development of dogma

From "First Commonitorio" St. Vincent of Lerins, a priest (Ch. 23, PL 50, 667-668).

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Perhaps someone may ask: there will never be any progress in religion in the Church of Christ? And there will certainly be very great.

who does so can be the enemy of men and hostile to God that he decided to stop? We must however be well aware that this is a real progress of the faith and not a change. The real progress takes place through internal development. The change is when a doctrine is transformed into another.

E 'must, therefore, that with the progress of time, grow and flourish as much as possible understanding, knowledge and wisdom as well as all of the individual, the only one, quanto di tutta la Chiesa. Devono però rimanere sempre uguali il genere della dottrina, la dottrina stessa, il suo significato e il suo contenuto. La religione delle anime segue la stessa legge che regola la vita dei corpi. Questi infatti, pur crescendo e sviluppandosi con l'andare degli anni, rimangono i medesimi di prima. Vi è certamente molta differenza fra il fiore della giovinezza e la messe della vecchiaia, ma sono gli stessi adolescenti di una volta quelli che diventano vecchi. Si cambia quindi l'età e la condizione, ma resta sempre il solo medesimo individuo. Unica e identica resta la natura, unica e identica la persona.

Le membra del lattante sono piccole, più grandi invece quelle del giovane. Però sono le stesse. Le members of the adult no longer have the proportions of those of the child. However there are those that already existed in a more mature age, as everyone knows, in the embryo, so as to parts of the body, nothing new is found in adults who are not already present in children, albeit in embryonic form.

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There is no doubt about that. This is the true and authentic organic law of progress. This is the order placed by the wonderful nature for any growth. Mature age unfolds and develops in ever more extensive knowledge of all that the Creator had formed in anticipation in the small little body.

If the course of time the human species changed so as to have a different structure or is enriched by some members as well as ordinary ones before, or do we lose someone, it would, therefore, that the whole body is deeply affected or maimed. In any case it is not the same.

The dogma of the Christian religion must follow these laws. Progresses, consolidated over the years, developing over time, deepening with age. E 'but that must always remain absolutely intact and unchanged.

Our forefathers have sown since the early days of the Church in the seed of faith. It would be absurd and incredible that we, their children, instead of the genuine truth of wheat, raccogliessimo the result of the fraud that is the error of the weeds.

E 'right and indeed quite logical to exclude any contradiction between the before and after. We harvested the same truth that wheat was sown and grew to maturity.

Since then there is something of the early sowing that can still grow with the passage of time, even today it can be a happy and successful cultivation.

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photos contained in your post:

Above Chair of St. Peter ;

below: Chair of Saint Peter surmounted by the "Gloria".

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Santa Maria Bernadette Soubirous: "A lady told me" consecration

From "Letter to Father Gondrand "Santa Maria Bernadette Soubirous
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One day, on the banks of the river Gave recatami to collect firewood along with two girls, I heard a noise. I turned towards the field but I saw that the trees were not moving at all, so I raised my head and looked at the cave. I saw a lady clad in white robes. He wore a white dress and was surrounded by a blue band. On each foot had a golden rose, which was the same color of the rosary. At this sight, I rubbed my eyes, thinking a blunder. I put my hands in his lap, where I found my rosary. I wanted to also make the sign of the cross on the forehead, but I could not raise my hand, I fell. Having that Lady made the sign of the cross, too, though with a trembling hand, I tried and finally I succeeded. At the same time I began to pray the rosary, and also the same lady was sliding the beads of her rosary, but without moving his lips. After the Rosary, the vision quickly disappeared.

asked the two girls if they saw something, but they said no, in fact I questioned what I had to reveal them. Then said he saw a lady in white, but I did not know who he was. The felt, however, not mention it. Then also urged me not to come back to that place, but I refused.

We therefore returned on Sunday, feeling inwardly be called.

That Lady I spoke only the third time and asked me if I wanted to go to her for a fortnight. I answered yes. She added that I had to call the priests because they did build a chapel there, and then commanded me to drink from the fountain. Since I did not see any, I went to the river Gave, but she waved me who did not speak of the river and showed me her finger a fountain. Recatami there, I found if not a little muddy water. I pulled my hand, but I could not take anything, so I started digging and I could finally get a bit 'of water, I threw away the three times, but the fourth I could drink it. The vision then disappeared and I went back home.

For fifteen days, however, went back there and the Lord appeared to me every day, except on a Monday and a Friday, telling me again to tell the priests that they did build a chapel there, to go to the fountain to wash and pray for the conversion of sinners. I asked repeatedly who he was, but she smiled sweetly. In the end, having raised arms and lifting her eyes, told me to be the Immaculate Conception.

In the space of those fifteen days I also revealed three secrets, which absolutely forbade me to disclose to anyone, which I have faithfully observed until now.

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Letter to P. Gondrand, a. 1861, cf. A. Ravier, The holy scrits de Berne r those , Paris, 1961, pp. 53-59.

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or "holy slavery" to the Mother of God

The consecration of himself to Jesus Christ, Wisdom Incarnate the hands of Mary of St. Louis Grignon de Montfort.

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Under the influence of cultural factors of the seventeenth century, such as the royal exaltation of Mary, the sense of the transcendence of God, the pessimistic conception of man who loves to annihilate and submit to the absolute monarchy which requires dependence on passive spread the use of proclaiming himself a slave of Mary. Faced with the abuse, the decrees of Rome take the position condemning the slave trade associations of Mary (1673, 1675) and every attitude is incompatible with human freedom and Christian. Spiritual writers of the seventeenth century, as Bérulle and Boudon, escape to this view because they have the "slavery" as a total self-giving love that fulfills God's plan and committed to a strong Christian life: "God alone is the foundation of slavery Holy Virgin ... and the only purpose of this devotion. " Those who embrace it needs to make works of carità, di culto e di cooperazione missionaria, nell’intera libertà di compiere i propri doveri. La santa schiavitù consiste in una « santa transazione che si fa con la Regina del cielo e della terra, con cui le si consacra la propria libertà ». È un « cambiamento di tutta la nostra vita e un rinnovamento di grazia », in quanto ci si dona a Maria senza riserva per appartenere unicamente a Gesù; è impegno totale senza altri limiti che quelli prescritti dal Dio di infinita maestà. Bérulle la presenta in modo più profondamente cristocentrico come rinnovazione dei voti o promesse battesimali.
Agli inizi del XVIII secolo, S. Luigi Grignion di Montfort († 1716) nella sua opera Trattato True Devotion to Mary recur and refine the "slavery of love", which consists of a "perfect and complete consecration of oneself to the SS. Virgin ... or, in other words a perfect renewal of vows and promises of holy baptism. " He intends to introduce in the popular Catholicism of his time, oblivious of the baptismal commitment, a devotion to Mary that exceed the criterion of practice to be an attitude and a way to live the Christian life responsibly. Montfort for one can not remain Christians by proxy, but you must give herself to Christ voluntarily and with knowledge of the facts, the donation to Mary is part of this project as an element that "conforms, perfectly unites and consecrates us to Jesus Christ. " Living the consecration to Mary, by his actions through her, with her, in her and her, walking toward spiritual maturity, in purifying the heart from selfish tendencies, the assimilation of the spirit and virtues of Mary and God in union with Mary, in fact, addressed mainly to men through her spiritual motherhood, does not cease to be "completely on God," she who brings the holy liberty of the sons of God, "safe and easy way to find Jesus Christ and be transformed in him and let themselves be led by the Holy Spirit. The Treaty of Montfort, hidden for over a century nel silenzio di un cofano secondo la previsione profetica del suo autore e ritrovato nel 1842, sosterrà in molti cristiani una spiritualità impegnata, pur suscitando alcune riserve circa qualche espressione, soprattutto per il termine schiavitù, usato per descrivere la consacrazione a Maria.
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P. Stefano De Fiores
Compagnia di Maria (Monfortani) (S.M.M.)

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La Consacrazione di sé stesso a Gesù Cristo Sapienza Incarnata per le mani di Maria di S. Luigi Grignion da Montfort.

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L’atto di consacrazione composto dal Montfort è tratto dall’opera L’Amore di Gesù Eterna Sapienza , nella quale risulta ancora più evidente il contesto cristocentrico in cui l’autore colloca la devozione mariana. Nell’opera, infatti, il Montfort tratta del Cristo prima, durante e dopo l’Incarnazione, sottolineando il movimento di amore e di solidarietà della Sapienza verso l’uomo, cui deve corrispondere il cammino dell’uomo verso la Sapienza. In questo duplice itinerario si inserisce Maria: è la creatura degna della Sapienza, che l’attira nel mondo, ed è la Vergine fedele che guida l’uomo verso la Sapienza, purificandone il cuore e preservandolo by a return to worldly wisdom. This dynamic leads to a better understanding of the ' Act of consecration, which intertwine the two ways: by the mystery of Christ comes to Mary, which in turn becomes a way of faithfulness to Christ and evangelical commitment.
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The text of the 'Act of Consecration

O eternal and incarnate Wisdom! O most loving and adorabilissimo Jesus, true God and true man, only Son of the Eternal Father and Mary ever Virgin! I love you deeply in the bosom and splendors of the Father during eternity, and in the virginal womb of Mary, your most worthy Madre, nel tempo dell’Incarnazione.

Ti ringrazio perche ti sei annientato prendendo la forma d’uno schiavo, per liberarmi dalla crudele schiavitù del demonio; ti lodo e ti glorifico per aver voluto sottometterti a Maria, tua santa Madre, in ogni cosa, al fine di rendermi per mezzo di Lei tuo schiavo fedele.
Ma, ohimè ingrato e infedele che sono! Non ho mantenuto i voti e le promesse che ti ho fatto così solennemente nel santo Battesimo e non ho adempiuto ai miei obblighi. Non merito di essere chiamato tuo figlio e tuo schiavo. E siccome non c’è nulla in me che non meriti le tue ripulse e il tuo sdegno, non oso più avvicinarmi da solo alla tua santissima ed augustissima Maestà.
But have recourse to the intercession of your holy Mother, I've assigned as mediator with you: through him I hope to get from you contrition and forgiveness of my sins, the purchase and conservation of the Wisdom.
Hail then, O Immaculate Mary, living tabernacle of the Divinity, in which hidden eternal wisdom wants to be adored by angels and by men.
Hail, O Queen of heaven and earth, whose empire is subjected to every subject of God Hail, O sure refuge of sinners, whose mercy never failed anyone. Fulfills the wishes of the Divine Wisdom and I receive the vows and offerings which in my lowliness I present. I
NN, a faithless sinner, renew and ratify today in thy hands the vows of my baptism: I renounce forever Satan, his vanity and his works, and I give myself entirely to Jesus Christ, the Incarnate Wisdom, to carry my cross after him all the days of my life.
And so that is more faithful to what it was until now, I choose you today, Mary, in the presence of all the heavenly court, for my Mother and Mistress. I surrender and consecrate, as a slave, my body and my soul, my goods, both interior and exterior, and the value of all my good actions, past, present and future, leaving the entire and full right to dispose of me and what belongs to me, without exception, according to thy good pleasure, for the greater glory of God in time and eternity.
Receive, O benignant Virgin, this little offering of my slavery, in honor of the union and subjection which the Eternal Wisdom deigned to have your motherhood, in homage to the power that you both have this miserable sinner, in thanksgiving for the privileges that you favored the Holy Trinity.
declare that henceforth I will, what your true slave, to search for your honor and your obedience in all things.
O admirable Mother! present me to your dear Son as His eternal slave, that He has redeemed through you, through you receive me.
O Mother of Mercy! grant me the grace to obtain the true wisdom of God and to put in the number of those you love, teach, guide, nourish and protect as your children and your slaves.
O faithful Virgin, make me in all things so perfect a disciple, imitator and slave of the Incarnate Wisdom, Jesus Christ, your Son, that I may attain, for your intercession and your example, the fullness of His age on earth and its glory in heaven. Amen

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The Christian idea of 'Man, created in the image and likeness of God

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A wonderful sculpture of the cathedral of Chartres represents Adam, with the bust just mentioned, which emerges from the mother land, shaped by the hands of God already the face of the first man reproduces the features of his model. It is a parable carved in stone, that translates to our eyes in an expression as simple as the mysterious words of the Book of Genesis: "God made man in His own image and likeness."
Christian tradition has continued, since its origins, to comment on this verse. We recognized our first title of nobility, the foundation of our greatness. Reason, freedom, immortality and dominion over nature: they are all divine prerogatives of their source, that God communicates to his creation and to shine on his face. Each of these prerogatives, which from the beginning are the man in the image of God should bloom until then to complete in him the divine likeness. Thus they open to man's destiny more sublime.
"Know then thyself, man." This is the cry that the mouth of his doctors and his apologists, the early Church launches everywhere around him. Resumed after Epictetus, the gnothi seauton Socratic, transforms and deepens it. What the ancient sage was primarily a board of moral attention, it makes it a point to evaluate metaphysics. Known, it says, ie know your nobility and your dignity, understand the greatness of your being and your vocation, the vocation which constitutes your being. Know you see in the spirit of God reverb, made for God " [Anima,] tu devi fare attenzione a te stessa; questo è, infatti, il modo più sicuro per conservare le cose buone: sappi quanto tu sei stata onorata dal Creatore al di sopra del resto della creazione… Nessuna cosa che esiste è così grande da essere commisurata alla tua grandezza ». Qualche filosofo ti ha detto che eri un « microcosmo », piccolo mondo fatto dagli stessi elementi, dotato della stessa struttura, sottomesso agli stessi ritmi del grande universo; ti hanno spiegato che eri fatta a sua immagine e che subivi le sue leggi; hanno fatto di te la rotella di un ingranaggio, tutt’al più una macchina cosmica in miniatura. Non si sbagliavano del tutto. Per il tuo corpo e per tutto quello che in te può essere that 'nature', that is true. But if you go deeper, and if your reflection is illuminated by the guidance of the holy books, then you will be amazed at the depth that will open you. In front of your eyes are open spaces immeasurable. You will notice early on that in a kind of infinity, you transcend from all over this great world and that in reality it is, the macrocosm, to be contained in this apparent "microcosm" ... In parvo magnus. You might think that the paradox is taken from some of our modern idealists. Not at all. Formulated by Origen, then by St. Gregory Nazianzen, is then repeated by many others. St. Thomas Aquinas will give a similar explanation, when he says that the soul is in the world "Continens magis quam happy" there, and was still the talk of Bossuet.
No doubt, man is made of dust and mud - in other words we would say today that he comes from the animal. The Church does not forget, as this is attested in the same page of Genesis. No doubt the man is more sinful, and the Church does not cease to remind her. The estimate that it wants to inculcate itself does not result from a superficial and naive. Like Christ, she knows "what is in man" ... But he knows that this humility of its physical origin no way prevents the sublimity of his vocation, and all tares that may result from sin does not hinder in any way that this calling is to maintain and is a principle of inalienable greatness, indeed, it thinks that it should occur early in the conditions of life this as a source of freedom and as a principle of progress, a necessary revenge on the forces of evil. Finally, the Church acknowledges the mystery of God made man the guarantee of our vocation and consecration of our greatness. So it can be celebrated every day in its liturgy, "the dignity of human nature," even before rising to the contemplation of the new birth ...
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Henri de Lubac

Henri de Lubac, The Drama of Atheistic Humanism , Jaca Book, Milano 1992, pp. 19 -21.

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Purgatory

The "vision" of Adrienne von Speyr, Catholic theologian and mystic of the twentieth century.

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Contrary to a widespread commonplace today, the "purgatory", defined as "intermediate stage" between the death and resurrection on the last day, was not an "invention" medieval. The knowledge that we have the first sinking roots in the Old Testament (2 Mcc 12, 32-46) and in other texts of the Judeo-Archaic period, as, for example, the apocryphal Life of Adam and Eve (first century AD). It is true, however, that the New Testament had left open the description of this "place of purification" and does not give sufficient information to understand it. The topic was discussed several times in later centuries. In particular, the Catholic doctrine of purgatory was made in the Middle Ages during the two Councils that they intended to promote union with the Eastern Churches. Later it was taken up and redefined at a glance by the Council of Trent: "Enlightened by the Holy Spirit, drawing from Scripture and the ancient tradition of the Fathers, the Catholic Church has taught in the sacred councils, and in this last plenary meeting: there is a "place of purification" ( purgatorium) and the souls therein detained are help in the intercessions of the faithful, but especially in the sacrifice of the altar acceptable to God "(DS 1820).
also significant contributions of the great Christian mystics who, thanks to the "intimate and profound perception" of the "divine mysteries" infused them by the Holy Spirit, have facilitated our understanding of the "last things", including Purgatory.
We can not forget in this respect the vision of purgatory Adrienne von Speyr, one of più importanti mistiche cattoliche del Novecento. Morta nel 1967, fu medico, sposa, teologa e mistica, “superando le dimensioni della normalità non solo con la sua santità personale, ma anche con la sua opera”, come sosteneva il grande teologo Hans Urs von Balthasar, direttore spirituale della mistica svizzera.
Il testo che segue è tratto da una prima raccolta sistematica degli scritti di Adrienne von Speyr. L’antologia redatta da Barbara Albrecht, con un saggio introduttivo di Hans Urs von Balthasar, fu pubblicata in Italia nel 1975 dalle Edizioni Jaca Book, con il titolo Adrienne von Speyr: Mistica oggettiva .

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Dionysius Scyllacensis

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Purgatory
Adrienne von Speyr

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between the Cross and Hell: Purgatory
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On the one hand is the work of pure love: the cross. On the other hand the work of pure justice: the underworld. The son sees what the Father draws from both: see the summary ...
Father goes to meet his son for one do not show the harsh realm of the underworld, but the synthesis of hell and the cross, then the effect of the love of the Son involved in justice. Before the cross the underworld were the only ultimate reality. A purgatory of course only through the redemptive work of her Son. The Father shows the Son not to remain indifferent to the redemption, though redemption is temporarily hidden from him, the Father.
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The border area
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purgatory. This is not just the border between earth and sky - and therefore a reflection of - is the line between good and evil. So the border is not placed outside, the Son took upon himself the sin and the sin by going through hell, purgatory form, draws upon himself the border of the underworld. Here are the two areas:

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Where is the border between the two areas? It is very difficult to specify. One is made up from the underworld, the other from heaven and the Son took with him both
... The Lord has done in its own the two spaces, then the boundary is in him, in him they have come close:

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As Christ becomes the border, is the purgatory. And the Son, bearing in mind the limit that is in him, after separating the right and left. Of course, establishing the boundary remains unchanged but it got rejected and its borders. Purgatory is precisely this double action. The decision falls into the fire which he sets in stable form and with which tests the man what is incompatible is thrown into hell and burn.
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transformation through fire
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The Son of the Father to bring those far unwilling yet to accept the love of the Lord, you must allow them to implement the procedure of the Father. The souls in this state are isolated. Not asking for any help and no prayer outside. They do not recognize their guilt, are not willing to receive the pure grace of forgiveness as the only way out. They insist on their own righteousness, upon its own principles, his / her past life. They want to atone for their sins, according to a method of their own. So they are entrusted to the method of the Father who knows how to combine the mystery justice and mercy for every soul to get them and bring them to the charity of the Son. He always puts in his justice already drops of love that the soul of the Son without knowing it and knowing. By the time the method will bring results. The soul then begins to suffer in all respects and to feel the lack of aid, is compelled to leave their safety. The armor becomes unbearable self-righteous morality with which he was surrounded. He understood that alone can not: he needs help. Must turn to the intercession. Now the Lord, which was previously prevented by the refusal, he is free. Now his prayers for the soul becomes effective. This, which was previously frozen, it moves, it tends to charity, he approaches the edge of purgatory, and then the sinner longs ever more urgent to charity and the perfection, regret more and more of sin, makes it increasingly effective in itself the Lord's Prayer and the Church, is fulfilled in him the decisive transformation. To the extent that it recognizes the seriousness of sin, which are beginning to realize the full extent of sin in the world and its wickedness, forgets the confines of their own and others' guilt. Now sees only one thing: the enormous injury done to God by sin. Does not see it directly in the other (in purgatory not seen the others) but looking back to his condition, as it was in this life and when he entered the place of purification. Especially in this picture miserable recognizes the essence of sin. Does not matter to him if he was to begin or another, do not worry even more for purification and redemption staff has no more certain way in the time to spend here. It took so little from the thought of atonement and that aid would be ready now with joy to remain in focus until the end of the world, if God were just a little offended '. The full weight of his passes from the love of God and the love of God through love of neighbor. The soul no longer wants to achieve one's goals, but be only an instrument of charity. At a time when the mind reaches that, it is redeemed. He can pray with the Lord and the Church, their prayers began to be effective in the fellowship of the Spirit, and this is the ultimate absolution with which it enters into the sky. Purgatory is the self, the sky is the other. The move is in love. The order of love on earth and in purgatory is like upside down: the land of the Lord is the great commandment "Love one another." Through the love of neighbor is guaranteed to love God more and more motivated. The critical path to God through the love of neighbor. In purgatory the opposite occurs: the first sinner recognizes God's offer of which he himself is guilty, came to the charity of Christ and it's open love for men. The moment you see that the Eucharist is the Lord's love, infinite self-giving to others, he is redeemed.