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stable like heaven

It 'just came out at the Bologna Edizioni Dehoniane "Stable as the sky. Commentary Old Testament of the festive liturgy. Years ABC", 264 pp., Which includes my comments on the first reading of the holiday cycle.

back cover:

in the comments, oral or written, to the festive liturgy, the first reading is often overlooked, is a lost treasure. "The Christian faith is born from the interaction of these two poles: the experience of Apostles and the Hebrew Scriptures. This has allowed us to grasp the scope of Jesus' Passover, and was in turn illuminated new meaning in their discussion, even hard, with that. The two poles are held together, recognizing that the story of Jesus is explained in comparison with the Old Testament and that it takes its ultimate meaning only in light of that "(from the Introduction).

volume comments on the songs of the Old Testament, which constitute the first reading of the three-year cycle of Sundays and holidays ABC. Often they are the absolute most important Old Testament passages and significant: through crises big and small, the Old Testament proclaimed in the liturgy presents the festive path of God's promise that, struggling to free man from the idols, 'hits' to form an alliance finally full.

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The mirror of Miss [t] were

It's simple and fragile.
Vera silences between
to split eardrums
dizzy and fall:
"too difficult to live"
"too unique to die."
bodies still among stalactites of ignorance.
turned over in his fingers
brochures boredom
consumed we consume.
In the days to feast
a train of horror
most horrible beast who has compressed


in the mirror on the basin.
hath been torn
the air with a splash of unbelief.
Nerd slaves
lost to follow lines
corroded by simplistic assumptions.
For the umpteenth time
eyes out of the pockets
to assist the anguish
nurses objectors euthanasia.

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October 31, 2010 - XXXI

2Th 2.1 to 2

concerning the coming of our Lord Jesus Christ and our gathering with him, we beseech you, brethren, not to leave too early and alarm or confuse the mind by spirit nor by word, nor by any letter as we passed, as that the day of the Lord is already present (or: imminent).

1 Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ' αὐτόν, 2 εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι neither by spirit nor by word nor by letter as a self us, that he enestiken as a day of the Lord.

L'operetta di S. Tommaso Contra impugnantes Dei cultum et religionem (Contro coloro che combattono il culto di Dio e la vita religiosa) ci riporta a una pagina poco nota della storia della Church, a battle that - in the years 1250-60 - University of Paris opposed the teachers from the traditionally secular clergy to the new, from the new mendicant orders. The old masters wanted for new teaching was foreclosed, seeing it as a deviation of religious life, which until then had only taken the monastic form. Circulated a booklet De novissimorum all dangers temporum (The dangers of recent times, the work of William of Sant'Amore), where he challenged the new form of religious life and in particular it was alleged that the brothers were not to preach, teach or do business apostolic. He came to recognize in them those false teachers who would sign dell'imminente avvento dell'anticristo e della fine dei tempi.

S. Tommaso risponde con questa operetta, che nella sua V parte, al capo 5, esamina la questione se i tempi dell'anticristo - e della fine - siano imminenti.

Quod autem non longe sint tempora novissima, ex hoc probare volunt quod apostolus dicit, I Cor. X,11: nos sumus in quos fines saeculorum devenerunt; et I Ioan. II,18: filioli, novissima hora est; et Hebr. X,37: qui venturus est veniet, et non tardabit; et Iac. V,9: ecce iudex ante ianuam assistit. Ex quibus omnibus habere volunt, quod cum a temporibus apostolorum, quando haec dicebantur, iam tantum temporis sit elapsum, quod nunc prope immineat tempus Antichristi. Quae quidem verba si sic intelligant ut tempus Antichristi propinquum esse denuntient, eo modo loquendi quo temporis quantuncumque spatium in sacra Scriptura breve solet accipi in comparatione aeternitatis, secundum quem modum dicitur I Cor. VII,29: tempus breve est; in nullo reprehensibiles inveniuntur. Sed tamen haec eorum assertio ad suam sententiam confirmandam efficaciam non habebit; quia videlicet volunt astruere quod nunc sunt cavenda illa pericula quae propinquissimis temporibus Antichristi praedicuntur futura, et quod per religiosos qui nunc sunt, evenient; de quibus inquiri volunt a praelatis. Si autem ex his verbis aliquod diffinitum tempus significari volunt, utpote quod Antichristus veniet intra septem annos, aut centum, aut mille; inveniuntur praesumptuosissimi multis auctoritatibus convicti. Dominus enim Act. I,7, quaerentibus discipulis de hoc ipso, respondit: non est vestrum nosse tempora vel momenta quae pater posuit in sua potestate; ex quo argumentatur Augustinus in epistola ad Hesychium, quod si non est eorum nosse, multo minus aliorum. Et Matth. XXIV,36: de die autem illa et hora nemo scit, neque Angeli caelorum. Et hoc idem habetur Marc. XIII,32, et II Thess. II, 2 : non moveamini a vestro sensu quasi instet dies domini. Et Augustinus ad Hesychium loquens: dixisti: Evangelium dicit, de die et hora nemo scit. Ego autem, inquit, pro possibilitate intellectus mei dico, neque mensem neque annum adventus ipsius sciri posse. Ita enim hoc videtur sonare tanquam non possit sciri quo anno venturus sit, sed posset sciri qua hebdomade annorum, vel qua decade; et infra: quod si ne hoc quidem comprehendi potest, quaero utrum sic saltem possit diffiniri tempus adventus eius, ut eum venturum dicamus infra istos, verbi gratia, vel quinquaginta, vel centum annos, vel quotlibet seu maioris numeri seu minoris annorum; et infra: si autem nec hoc te comprehendisse praesumis, hoc sentis quod ego. In primitiva etiam Ecclesia, ut Hieronymus narrat in Lib. de illustribus viris, et Eusebius in ecclesiastica historia, quorundam doctrina est reprobata, propter hoc quod adventum domini instare dicebant, sicut et isti nunc dicere videntur. Non ergo potest quantumlibet spatium determinari, parvum vel magnum tempus, quo finis mundi, in quo Christus et Antichristus expectantur, expectetur. Et propter hoc dicitur I Thess. V, 2, quod dies domini sicut fur veniet: et Matth. XXIV, 38: sicut in diebus Noe non cognoverunt donec venit diluvium, et tulit omnes; ita erit adventus filii hominis. Unde etiam Augustinus in epistola ad Hesychium proponit tres adventum domini expectantes: quorum unus citius, alter tardius dominum putat esse venturum; tertius suam de hoc ignorantiam confitetur: et hunc magis commendat, primum vero magis increpat.

La risposta di Tommaso, che segue Agostino, è chiara: se esistono passi del Nuovo Testamento che parlano di fine imminente, ne esistono altri (tra i quali il nostro) che affermano chiaramente l'impossibilità di individuare anticipatamente the time of Christ's return. And this is also true today. The chapter continues by reviewing and discussing eight signs of the advent of the Antichrist.

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Sunday in Ordinary Time October 24, 2010 - XXX

2Ti 4.7 to 8

7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Now I just need a crown of righteousness which the Lord, the righteous judge, will award to me on that day, not only to me but also to all those who have awaited love his appearing.

7 τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν route and teteleka, the faith tetirika: 8 So it is for me a crown of righteousness son, whom give me a son of Lord in ekeinῃ tῇ imerᾳ, the righteous judge, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.

In his explanation of the 10 commandments, S. Thomas pulled a brief discussion on the law of the Gospel of charity, which brings with four goods: 1. produces life in the soul 2. produces the observance of the commandments of God 3. defends against the wiles 4. leads to bliss. About this last point he cites our text:

Quartum vero est quod ad felicitatem perducit. Solum enim caritatem habentibus aeterna beatitudo promittitur. Omnia enim absque caritate insufficientia sunt. II Tim. IV, 8: "in reliquo reposita est mihi corona iustitiae, quam reddet mihi in illa die iustus iudex: non solum autem mihi, sed et his qui diligunt adventum eius". Et sciendum, quod solum secundum differentiam caritatis est differentia beatitudinis et non secundum aliquam aliam virtutem. Multi enim magis abstinentes fuerunt quam apostoli; sed ipsi in beatitudine omnes alios excellunt propter excellentiam caritatis: ipsi enim fuerunt primitias spiritus habentes, sicut dicit apostolus, Rom. VIII. Unde differentia beatitudinis est ex differentia caritatis. ( Collationes in decem praeceptis , prooemium)

Where note that the CEI is somewhat misleading translation: "to all those who have awaited love his appearing." It would be better to be more literal: "who loved his appearing" (Vulgate: here diligunt adventum eius). Thomas cites the passage in 2 Tim just about charity, it is precisely this love for the manifestation of Christ. Holiness, and their happiness depends on the quality of that love.

In Summa Theologiae (I-IIae ª q. 114 a. 3) Thomas wonders if ex condigno deserve eternal life, that is, for justice, with a reward adeguata al merito, oppure ex congruo, per grazia, con una ricompensa di molto eccedente rispetto al merito. A sostegno della prima tesi sta il nostro passo:

Sed contra, id quod redditur secundum iustum iudicium, videtur esse merces condigna. Sed vita aeterna redditur a Deo secundum iudicium iustitiae; secundum illud II ad Tim. IV, in reliquo reposita est mihi corona iustitiae, quam reddet mihi dominus in illa die, iustus iudex. Ergo homo meretur vitam aeternam ex condigno.

Risposta: dal punto di vista dell'azione umana c'è una enorme sproporzione tra merito e ricompensa, che dunque è retribuito de congruo. Dal punto di vista dell'azione dello Spirito Santo tra merito e ricompensa c'è proporzione, in quanto entrambi sono opera dello stesso Spirito. E' dunque retribuito de condigno.

Respondeo dicendum quod opus meritorium hominis dupliciter considerari potest, uno modo, secundum quod procedit ex libero arbitrio; alio modo, secundum quod procedit ex gratia Spiritus Sancti.

* Si consideretur secundum substantiam operis , et secundum quod procedit ex libero arbitrio, sic non potest ibi esse condignitas, propter maximam inaequalitatem. Sed est ibi congruitas, propter quandam aequalitatem proportionis, videtur enim congruum ut homini operanti secundum suam virtutem, Deus recompenset secundum excellentiam suae virtutis.

* Si autem loquamur de opere meritorio secundum quod procedit ex gratia Spiritus Sancti , sic est meritorium vitae aeternae ex condigno. Sic enim valor meriti attenditur secundum virtutem spiritus sancti moventis nos in vitam aeternam; secundum illud Ioan. IV, fiet in eo fons aquae salientis in vitam aeternam. Attenditur etiam pretium operis secundum dignitatem gratiae, per quam homo, consors factus divinae naturae, adoptatur in filium Dei, cui debetur hereditas ex ipso iure adoptionis, secundum illud Rom. VIII, si filii, et heredes.

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Sunday in Ordinary Time October 17, 2010 - Twenty-ninth Sunday in Ordinary Time

2Timoteo 3,16-17

16 Tutta la Scrittura, ispirata da Dio, è anche utile per insegnare, convincere, correggere ed educare nella giustizia, 17 perché l'uomo di Dio sia completo e ben preparato per ogni opera buona.

16 all scripture inspired and useful for teaching, for audited, toward epanorthosin, toward an education that righteousness; 17 ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.

It 's really important that every Christian read the S. Scripture and the Gospels in the first place. The roads are three.

1. It takes as reference the readings of the Sunday liturgy (all or one) with two times a week: a return to the previous Sunday's liturgy and to prepare a than the following Sunday.

2. It takes as a reference to the liturgy each day (working day or not, all or a read-only).

3. Continuously reads a book of the Bible from beginning to end, a step a day, even a few verses (no need, indeed it is not advisable to follow the biblical order).

Whatever road you follow, you should keep in mind every day and ruminate a verse of the Holy Scripture taken from the track in meditation (you may also responsory of the psalm), in order to nourish the heart of God's Word

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Today bud.

M'ingoio life
so unique

do not give up the void that is
vortex
between phalanges
paralyzed
mouth ajar
to blow delicate white flakes

as neutral agreement
the start of a work.

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Fragments "An insect origami"

am an insect origami.

[...]

I wander the world on tiptoe. Transparency as indomitable result to my excellent input. If you do not manage to overcome, change direction, I through your bodies like a ghost and pale.

The head is bowed. are "unconditional surrender". I hide in the silence of white walls, in your city. Smoking your cigarettes, your breathing air and work for you.

[...]

A resounding question fills my head and follows me to bed. Blow on my anxiety, I brushes her hair dagl'occhi. Remains and disappears. E 'affection unique to each of us. I do not have a clear answer: is always a goal ahead of the photo-finish after a shot at the start, with twenty-three years late.

[...]

And I'm in a hurry, one on the road that leads to being late. And I am delighted. Even if I struggle. The bell has already rung. Raffaella is already the letter "N": the first one of mine.

E 'color on a Tuesday fog in the town on the river bank. The road is named after some American president. I do not remember. I am not. I'm just late and I do not even realize. I have more fun watching the smoke from the mouth uscirmi. It's cold. Eyes down on the roadside. A paper flower with the dodged the door with my feet get too close to the edge. The blast of a lorry, I stumble back onto the dock and on a blade of grass. I am lost in thought. And I left my shoes at home.

these slippers are fine red wool, but are certainly not the "shoes" right. Yet even this I am because I'm running and I have no time to understand.

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S . Thérèse, Office of Readings: Second reading

"Être Epouse ton, O Jesus, Carmelite be, be by my union with you the mother of souls, this should suffice for me ... it is not so ... Without doubt, these three privileges are my vocation, Carmelite, Wife and Mother, yet I feel me in other vocations, I feel the vocation of warriors, priests, apostles, DR, martyrs, and finally I feel the need, desire to perform for you Jesus all the more heroic works ... I feel in my soul the courage of a crusader, a Pontifical Zouave, I would die on a battlefield to defend the church ... I feel in me the vocation of priests with what love, O Jesus, I carry you in my hands when my voice, you will descend from heaven ... With great love I'd give to souls ... But alas! while wanting to be a priest, I admire and envy the humility of St. Francis of Assisi and I feel the vocation of imitating him in refusing the sublime dignity of the priesthood. O Jesus! my love, my life ... how to combine these contrasts? How to achieve the desires of my poor little soul? ... Ah! in spite of my littleness, I would like to enlighten souls as the prophets, the sages, I have the vocation to be an apostle ... I would walk the earth, preaching your name on the ground and planting your infidel glorious Cross, but, O my Beloved, one mission is not enough, I would simultaneously announce the Gospel in the five parts of the world and even in the remotest islands ... I would not only be a missionary for several years, but I wish I had been since the creation of the world and be up to the end of time ... But I want, above all, O my Beloved Saviour, I would shed my blood for you until the last drop ... The Martyr that is the dream of my youth, that dream has grown with me in the cloisters of the Carmelite ... But then again, I feel that my dream is folly, for I can not confine myself to desire a kind of martyrdom ... To satisfy me, I need them all ... Like you, my adored husband, I would be flogged and crucified ... I want to die like St. Bartholomew robbed ... Like St. John, I would be plunged into boiling oil, I would undergo all the tortures inflicted on martyrs ... With St. Agnes and St. Cecilia, I have my neck to the sword and like Joan of Arc, my sister honey, I would like at the stake whisper your name, O Jesus ... In thinking of the torment that will be shared by Christians at the time of the Antichrist, I feel my heart tremble and I like that these torments are reserved to me ... Jesus, Jesus, if I wanted to write all my desires, I would borrow your book of life, there are reported the actions of all the Saints and these actions, I would like to have done for you ... O my Jesus! to all my follies will you respond? ... Is there a soul more little, more powerless than mine! ... But precisely because of my weakness, you're pleased, Lord, fill my little childish desires, and you want today fill other desires larger than the universe ... A prayer my desires making me suffer a true martyrdom, I opened the epistles of St. Paul to seek some response. Chapters XII and XIII of the First Epistle to the Corinthians fell under my eyes ... I read in the first, that not all can be apostles, prophets, doctors, etc ... that the Church is composed of different members and the eye can not simultaneously be the hand ... The answer was clear but did not fill my desires, She did not give me peace ... As always Madeleine stooping to the empty tomb finally found what she wanted, and, stoop to the depths of my nothingness I rose so high that I could achieve my goal . Not to discourage me I continued my reading and relieved me this sentence: "Look hard and the most perfect gifts, but I'll still show you a more excellent way." And the Apostle explains how all the most perfect gifts are nothing without LOVE ... What is Charity EXCELLENT WAY that leads surely to God. I finally found rest ... Considering the mystical body of the Church I had not recognized any of the members described by St. Paul, or rather I wanted to recognize all ... Charity gave me the key to my vocation. I understood that if the Church had a body composed of different members, the most necessary and most noble of all that was missing it, I realized that the Church had a Heart and that this Heart was burning with love. I understood that Love was only acting members of the Church, that if Love ever became extinct, the Apostles preach the Gospel and martyrs would not shed their blood ... I realized that the LOVE INCLUDING ALL Vocations, that Love was everything, it works ALL THE TIME ... AND ALL THE PLACES IN A WORD, IT IS ETERNAL! ... So, in excess of my delirious joy, I cried out: O Jesus, my Love ... my vocation, at last I have found, MY VOCATION IS LOVE! Yes ... I found my place in the Church and that place, O my God, you who have given me ... in the Heart of the Church, my Mother, I will LOVE ... so I'll be all ... and my dream will be done! ... Why talk of a delirious joy? No, this expression is not fair, but rather the peace and serene quiet of the browser seeing the light that should lead to the port ... O Lighthouse light of love, I know how to reach you, I I found the secret of appropriating your flame. I'm only a child, helpless and weak, yet it is my very weakness that gives me the audacity to offer myself as a victim in your love, O Jesus! Once the wafers were pure and spotless only approved by God Strong and Mighty. To satisfy Divine justice, it was perfect victims, but the law of fear took over the law of Love et l'Amour m'a pour choisir Holocaust, moi, faible et imparfaite creatures ... Ce choix n'est-il pas digne de l'Amour? Oui, pour que l'Amour soit satisfait pleinement, il faut qu'il s'abaisse, et qu'il s'abaisse néant jusqu'au feu en ce qu'il TRANSFORME Nothingness ... "(Ms B, 2v-3v)