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Merry Christmas to you all


The birth of Jesus has taken away any distance between God and man.

God so loved the man to become a man.

God became man so that man might become God

Buon Natale.

                                                                   p. Lino

     Questo fu l'ultimo augurio di buon Natale di padre Lino a tutti noi.
     A questo aggiungo il mio augurio personale per un sereno e Santo
     Natale a tutti voi e alle vostre famiglie.
     I post della catechesi sull'Eucaristia riprenderanno la prima
     settimana di gennaio 2011.

                                       Rodolfo

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9. A table with the Twelve


Coming the evening, he arrived with the Twelve (Mark 14:17). Twelve people were around Jesus: friends, except Judas (Jesus invites him to leave the first meeting of the Eucharist). They are initiated to which he has made known to all that he has heard from Father (cf. Jn 15:15). We will notify
available without conscience and faith. You are clean, but not all Jesus said (Jn 13:10). And do not you inform yourself. The Eucharist is not simply a eat Christ, Christ is a eat together . This
together is already one of the simplest human meal, where food diners shared the league and often reconciles. This food Eucharist is Christ himself: he unites the faithful, he is received by all without being divided. The cup of blessing which we bless is a communion with the blood of Christ? The bread which we break is a communion with the body of Christ? Poiché c’è un solo pane, noi, pur essendo molti, siamo un corpo solo: tutti infatti partecipiamo dell’unico pane (1Cor 10,16-17). Alla mensa di Dio, è Gesù Cristo che ci unisce e non primariamente il fatto di essere insieme. ...
Gesù giunse con i Dodici . Non si dice: con Maria e i cugini di Nazaret... Siccome la pasqua ebraica si celebrava in famiglia, che cosa vuole indicarci il Signore con questa scelta? Certamente: Il tuo parentado è più vasto: ogni uomo è tuo fratello, perché ogni uomo è mio fratello.
La cena di Gesù, dunque, non è un pasto familiare, ma un pasto comunitario. La grazia di essere figli di Dio deve farci passare dal gruppo naturale, chiuso , ad una Chiesa aperta , radunata dalla fede in Gesù e dall’amore per Gesù, dall’amore vicendevole di tutti per tutti, dal primo all’ultimo venuto, di ogni razza e colore... di ogni età!
Come dai dodici figli di Giacobbe nacquero le dodici tribù che costituirono la totalità del popolo di Dio fino a Gesù, così dai dodici apostoli che sono l’embrione della Chiesa, Cristo ha fatto nascere la totalità del nuovo popolo di Dio, un popolo universale, cattolico.
Tutta l’umanità, dunque, è invitata attorno alla tavola eucaristica.

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8. The Eucharist: the fulfillment


new and everlasting covenant
The eucharist is the sacrament of God's Love, God is the center of the mystery, the essence of faith, if we do not understand this exciting truth we can not understand nothing of God, nor man, nor of the universe.
God creates the world to join him in love all men, to make them partakers of his life, his divinity.
God incarnates to marry humanity. It pass humanity from its condition as a creature to His divine status. The kingdom of heaven is like a king who gave a wedding banquet for his son ... (22.2 to 14 Mt). It's Easter! Jesus embraces the humanity and leads to his house, the house of the Father: Father, I want those you have given me, be with me where I am, to behold my glory which you have given me because you you loved me before the creation of the world (Jn 17.24). ...
This is not a metaphor. It is the marriage itself! The others - even our most beautiful weddings land - there are only a pale and distant image, a spark of the flame of the Lord (Song 8:6). God becomes incarnate in order to marry in the sense of humanity stronger than the word, ie to make it eternally with one being, one flesh: The two shall become one flesh. This mystery is great, I mean in reference to Christ and the Church! (Eph 5:31-32). I am in the Father and you in me and I in you (Jn 14:20).
not embrace a passenger and on the whole surface, but the merger. Fusion, no confusion: this is the desire of God himself, mad with love for humanity.
Our mortal body divide more than unite. The Risen Christ in his condition, may be one with humanity, he can only be flesh of his flesh, giving himself to her as real food and real drink (John 6:55), since all human barriers are removed, in his glorified body. The man Christ and thus truly become one: man eats God and so are two in one flesh.
The eucharistic meal is primarily this: to communicate with God
The primary reality of the Eucharist is that it is primarily a fusion without confusion of God with man.
The second is that it is the ' man, of every man and not just me. God became man, uniting to himself personally the man called Jesus, in order to marry the whole of humanity through man Jesus Christ died and rose again, making food into the flesh of the flesh of all mankind. The incarnation does not end in Christ, but reaches all mankind. God became man so that man might become God Every man!

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Presentation of "Cinderella" Down! " Rome

If you have not baked my librastro, which these days is the fair of Rome More books Free (stand-Boopen Centoautori) Friday, December 10 at 19 there will be a presentation at the Library Flexi in via Clementina 9, in the Monti district in Rome. addition to me there will be Aldo Putignano, editorial director of Boopen LED . Down The presentation of Cinderella! is joined with that of the book Silvia Pingitore Method Smurfette. Vi aspettiamo!

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The Method Smurfette "Silvia Pingitore

Vi presento un saggio molto divertente, scritto da una giovane giornalista che si chiama Silvia Pingitore e nel 2004 ha vinto il Premio Moravia per un racconto su Roma. Silvia ha anche vinto il Premio Letterario Poche storie nel 2006 e nel 2007 e nel 2008 ha pubblicato il romanzo Via Ripetta 218 (Perrone Editore).
Il saggio in questione si intitola Il metodo Puffetta e già solo per il titolo merita di essere letto. Io lo acquisterò molto presto perché avrò il piacere di fare una presentazione congiunta con l'autrice. The publisher is Aliberti Castelvecchi.

Here's something more about the book:

Why are there so many Smurfs, invariably blue, and only one Smurfette for more pain in the ass and goose enough? Why Papa Smurf decided to churn out this sort of Marilyn mentally handicapped in a community (so far) active and asexual? Shaped like Eve in the clay, and she intended to bring nothing but trouble, Smurfette is the perfect product of a culture disguised as a male chauvinist and comic fable. Peyo, the creator of the Smurfs, he bequeathed to his family a rich and somewhat embarrassing. All fantasy? Look around: how many women choose to represent themselves as Smurfette of silly and a little 'clumsy while to gain acceptance from the males and do not raise conflicts? From Barbie to Barbarella, from tissue to Valeria Marini, how true or false Smurfette we see in newspapers and on television?

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7. Eucharist - Sacrament of Easter


The Eucharist is the Sacrament of sacrament of the Passover. On the eve of his Passion, Jesus says: I have earnestly desired to eat this Passover with you before I suffer (Luke 22:15). Establishing the Eucharist during the Easter own Jewish. He himself clearly indicate the reference to the Jewish Passover, the Eucharist. You can not ignore these links. You can not understand the Christian Easter and expressions like Christ, our Passover is sacrificed (1 Cor 5:7), we do not know what has filled the heart of Christ and the apostles at the Last Supper during the Passover. What was that for them the Passover?
This festival dates back to Canaanite origin long before the exodus from Egypt. It has the same age as the spring, the flocks and shepherds. It is the sacrifice of Abel (Gen 4:4). ...
Originally, the Passover is a family party. This is celebrated at night, the full moon of the vernal equinox on the 14th of the month Abib or ears (after the exile called Nisan). God offers himself to a young animal, born in the year to attract God's blessings on the flock. The victim is a lamb or a goat, a male without blemish must not break any bones. His blood is placed in a sign of preservation at the entrance of each dwelling.
Its meat is eaten with respect, as a sign of communion with God
Perhaps the Easter comes from a party around the sacrificial lamb or fire (pasah has, among other things, this means: perform a ritual dance around at a sacrifice cf. 1Re 18,26).
L’Esodo darà poi a questa festa il suo significato definitivo: la pasqua nomade diventerà la pasqua ebraica. Ricorderà l’uscita dall’Egitto, la liberazione, l’alleanza rinnovata sul Sinai...
Sarà la festa, sempre attuale, dell’onnipotenza e dell’amore di Jahvè, per il passato, per il presente e per il futuro.
Gli ebrei (parola che significa: stranieri in un paese che non è il loro paese d’origine; quelli che vengono da altrove) vivono quattrocento anni in Egitto.
Verso il 1310 a.C. il faraone Seti I° inizia a sviluppare il delta del Nilo per la coltura intensiva del grano e la costruzione di città-deposito per il commercio. Il successor of Ramses II marks slavery: the Jews are forced to work hard ...
on Mount Sinai (also called Horeb) Moses experiences God as found in a burning bush, a God who reveals his name God said to Moses: "I am who I am." Then he said: "Tell the Israelites: I AM has sent me to you" (Exodus 3:14).
God is he who is, who is to act. It therefore proposes that the historical faith through acts that change the human adventure. This will be the key feature of authentic Christianity. God can not deny himself.
I (Jn 8:58), I am with you every day until the end of the world (Mt 28:20), Christ says. And it is the Eucharist, in the first place, this ensures sacramentally present. It is an active, liberating, not sleeping for the privileged, irresponsible and lymph vessels. The God of the Eucharist is at the top of a path of liberation. To communicate means to leave, to walk after rather than adoration or worship. The journey of the people in the wake of Yahweh, the Christian's journey to follow Christ, even unto death, are the form of the same faith, are the same movement, the same trip that continua.Il meal of the paschal lamb (Exodus 12) includes typical elements and circumstances that must be recognized and revived in the Eucharist.
Our Eucharist must be an Easter one pass. We are not here on earth. We are not sedentary, settled, but nomadic. Communion is a food trip, a meal stop, walking without fail until the end of the crossing. Christ crucified is the true paschal lamb. Paul celebrates as our Passover (1 Cor 5:7). Peter reminds us that we were freed with the precious blood of Christ, as of a lamb without blemish or spot (1 Peter 1:19). Giovanni Battista presents him as the Lamb of God who takes away the sin of the world (Jn 1:29). The Evangelist John emphasizes che i giudei hanno celebrato la pasqua la sera del venerdì santo; hanno perciò immolato l’agnello nel pomeriggio, proprio nell’ora della morte di Gesù; e conclude il suo racconto su un dettaglio che fa, dell’immolazione dell’agnello, una profezia dell’immolazione di Gesù: Questo avvenne perché si adempisse la Scrittura: Non gli sarà spezzato alcun osso (Gv 19,36). Nell’Apocalisse, infine, il salvatore ci è presentato per una trentina di volte come un agnello immolato e sempre vivo, in piedi, e signore della storia.
Gesù, l’agnello di Dio, nel suo sacrifico pasquale, nella sua cena pasquale: questa è la messa. Un popolo, la Chiesa, has eternal life because he eats his flesh and drink his blood (cf. Jn 6.53 to 58).
God's people go from bondage in Egypt to the promised land across the desert. The desert is the passage bound to the land of promise. For Jews, the period was the best and the worst: the best to journey with God, without attachment to poverty, to the Sinai covenant, the worst for looks back to the pots of Egypt, the calf 'gold, to prostitution and apostasy (Num 20-25). Then, as now. Man's infidelity, the Church, and patience and forgiveness of God These enduring traits, cyclical, will remain until the end of time, le caratteristiche del cammino della coppia dell’alleanza: l’uomo e Dio. La liberazione non ha mai termine; le purificazioni del deserto sono sempre da ricominciare; le misericordie gratuite del Signore non si stancano; la terra promessa è sempre da conquistare...
Tutto questo passaggio inaugurato con la pasqua ebraica, che apre il ciclo dell’esodo, continua e si consumerà nella pasqua della nuova ed eterna alleanza.
La carne dell’agnello e il pane azzimo della prima pasqua dell’esodo saranno sostituiti, durante il cammino, dalla manna miracolosa (Es 16).
Sfamasti il tuo popolo con il cibo degli angeli, dal cielo offristi un pane già pronto senza fatica, capace providing every pleasure and makes everyone happy. This manifested your food your sweetness to your children, it adapts to the taste of those who swallowed and turned into what everyone wanted (Sap from 16.20 to 21).
The manna will cease to fall only after the first celebration of Passover in the Promised Land (Jos 5.10 to 12).
It was manna from another image, another bread that came down from heaven. Jesus said I am the bread of life. Your fathers ate the manna in the desert and died, this is the bread which comes down from heaven so that one may eat and not die. I am the living bread that came down from heaven. If anyone eats this bread will live forever and the bread that I will is my flesh for the life of the world (Jn 6.48 to 51).
The desert crossing is followed by the greatest event in Jewish history: the renewal of the covenant.
one time it had been concluded with a friend, Abraham, now resumed with the people of his descendants to make the people of God fully .. a kingdom of priests and a holy nation (Exodus 19:5-6).
the Lord give Moses the Ten Commandments (the ten commandments) and the code of the covenant. The people agree. It remains to seal the pact in the formula due (Ex 24): a part of a ritual sacrifice of the covenant.
Moses ... built an altar at the foot of the mountain with twelve pillars for the twelve tribù di Israele. Incaricò alcuni giovani tra gli Israeliti d’offrire olocausti e di sacrificare giovenchi come sacrifici di comunione per il Signore. Mosè prese la metà del sangue e la mise in tanti catini e ne versò l’altra metà sull’altare. Quindi prese il libro dell’alleanza e lo lesse alla presenza del popolo. Dissero: "Quanto il Signore ha ordinato, noi lo faremo e lo eseguiremo!". Allora Mosè prese il sangue e ne asperse il popolo, dicendo: "Ecco il sangue dell’alleanza, che il Signore ha concluso con voi sulla base di tutte queste parole!" (Es 24,4-8).
Si tratta di diventare fratelli di sangue, sposi di sangue .
Il sangue delle vittime è therefore be paid on the altar that represents God, and the people represented by twelve pillars: now one blood, one life moving in the two Contracting Parties and of the two as one being.
veins of the Son of God became the son of Abraham, will move it one blood, that blood will be on, and the blood of God A real man's blood will be the real blood of God
is the blood of 'alliance , paid the Sacrifice, the sacrifice of the cross and the mass. The blood of the eucharistic meal: Take and drink from it: this is the cup of my blood shed .
I understand your fatigue in the follow up to this point previous Easter celebrated by Jesus but is certainly not unimportant, if we are to understand the mystery of the Eucharist, that reflect, for the apostles at the Last Supper, and even more for Jesus, the feast celebrating, commemorating the history of salvation passed as is told in our Bible, the first verse of Genesis: In the beginning God created the heavens and the earth , and the whole history of salvation in the future, until the last verse of ' Revelation: Come, Lord Jesus .
Mass is a memorial commemorating the history of salvation.
Memorial, impressed in the memory, remember, is a call for both men and God
- a reminder for men of the benefits of God operated in the past to awaken the gratitude and loyalty;
- a reference to God all that he has accomplished, because remember his love.
The memory of God, however, is not a simple evocation of the past. God does not ruminate
his memories. His memory is always a new intervention and the current of his love. When God takes something remember: it creates a new situation. Celebrating a memorial of the past is a real event in this cause, and not simply an evocation.
The Passover of the New Testament, the Eucharist, therefore also plays this dual dynamic aspect of thanks by the Christians and commitment savior from God
The Eucharist is the great act of thanksgiving to the Father for everything he has done in creation, redemption and sanctification ; to everything he does now in the Church and the world, despite the sin of men will do everything to bring his kingdom in the fullness (World Council of Churches). The development is therefore the memorial of the death and resurrection of Christ, of his Passover, which merged with the Jewish Passover all its memorials from creation to Jesus Not only that, but it is also the celebration of ultimi tempi , il tempo della Chiesa, fino alla creazione definitiva, la nascita definitiva degli uomini e del mondo finalmente liberati (cf. Rm 8,18-25). Secondo la promessa (di Dio), noi aspettiamo nuovi cieli e una terra nuova, nei quali avrà stabile dimora la giustizia (2Pt 3,13).
Come l’ago magnetizzato è rivolto verso il polo, anche a distanza di migliaia di chilometri, così l’Antico Testamento è rivolto verso la persona del Cristo, il Cristo della pasqua, il Cristo delle nostre eucaristie. Il passato, il presente e il futuro confluiscono in lui: Io sono l’alfa e l’omega, dice il Signore Dio, Colui che è, che era e che viene, l’Onnipotente (Ap 1,8).

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6. Eucharist - Sacrament of

Questo è il mio sangue dell’alleanza (Mt 26,28; Mc 14,24); questo calice è la nuova alleanza nel mio sangue che viene versato per voi (Lc 22,20; 1Cor 11,25).
I materiali di cui si serve l’eucaristia cristiana non sono affatto una semplice materia bruta, ma sono pietre già squadrate e sapientemente lavorate. Non possiamo partire da zero con le formule eucaristiche cristiane, come non si può partire da zero col vangelo. Nei due casi, per un disegno provvidenziale, abbiamo un Antico Testamento che non è possibile skip to pie 'peers. In fact, if providence has deemed this necessary step, we have neither the right nor the ability to erase it with a sponge.
The Eucharist is dominated by the idea and the reality of the alliance. It is rooted in the alliance, the alliance accomplished.
who is married to her finger, the sign of the covenant: it means the total gift, body and soul, for life, in love. ...
But we know what the Alliance with a capital, of which the others are only sacrament, the symbol?
The eucharist is the sacrament covenant, the blood of .
As we understand it? How do we live?
Reading the Gospels of Matthew and Luke, Jesus is called son of Abraham (Mt 1:1, Lk 3, 34). The two songs
evangelicals - the Benedictus and the Magnificat, that the Christian liturgy takes every day to praise and Vespers, as the pillars of his faith and his hope - do not remember Moses or some other personage of sacred history, but Abraham as the man with whom God established the covenant by oath and promise You remember his holy covenant, the oath he swore to Abraham, our father (Luke 1.72-73); He has helped his servant Israel remembering della sua misericordia, come aveva promesso ai nostri padri, ad Abramo e alla sua discendenza per sempre (Lc 1,54-55).
Con Abramo la Bibbia entra nella storia. Tutto ha inizio verso il 1850 a.C. in Mesopotamia (Gen 11,31-32). Proprio in questo luogo e in questo tempo Dio prende l’iniziativa di rivelarsi . Abramo vive un’esperienza interiore che lo domina: Dio gli parla. Vattene dal tuo paese, dalla tua patria e dalla casa di tuo padre... (Gen 12,1). Quando Dio parla lo fa sempre per portarci verso un altrove ; verso se stesso.
Dio non si rivolge a nessuno per lasciarlo nella situazione precedente, ma gli ordina di andare oltre, di passare ad altra terra and other deities. First step of faith: let go, no safety net: to trust him.
Go 'to the land that I will show you (Gen 12:1). Here the adventure begins with Abraham and the people on the way in which we are engaged too. The only country where you can stop God is
Abraham friend of God (Isaiah 41:8), he left: he believed in the divine word and waited impassively. For this nobody was like him in glory (Sir 44.19). The Jewish and Christian traditions proclaim father of all who believe (Rom 4:11).
whole history of God's people, throughout the history of peoples, the whole story Part of salvation from this call and this response.
From this open source in the sterility of Abraham, replaced by open source in the virginity of Mary, and their dual faith that says yes without batting an eye. Is there anything too hard for the Lord? (Gen 18.14).
This sentence announces the miraculous conception of Isaac, and is taken to ensure the Annunciation by the angel to Mary's virginal conception of Jesus Nothing is impossible with God (Luke 1:37). This faith
prepares and welcomes the incarnation of the Son of God, the son of Abraham, son of the Virgin, universal brother di tutti gli uomini, vita e salvezza del mondo.
In realtà con la sua pasqua di morte e di risurrezione, Gesù figlio di Abramo,... Figlio di Dio (Lc 3):
- entra personalmente nella beatitudine eterna, la vera terra promessa che noi non conosciamo, e ne apre le porte a tutto il genere umano;
- attira a sé tutti gli uomini (Gv 12,32) e ne fa una sola famiglia di fratelli, un solo corpo (Rm 12,5) e li conduce al Padre, al quale è passato (Gv 13,1).
Tutti voi siete figli di Dio per la fede in Gesù Cristo, poiché quanti siete stati battezzati in Cristo, vi siete rivestiti di Cristo. Non c’è più giudeo né greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus And if you belong to Christ, then you are Abraham's offspring, heirs according to promise (Gal 3 26-29).
Abraham is greater than Moses. Therefore the priesthood of Aaron, brother of Moses, Jesus Christ will be replaced by a higher priesthood, the order of Melchizedek (Heb 7:1-28), from the priesthood that Abraham us to discover: that of our Eucharist.
Melchizedek king of Salem brought out bread and wine was a priest of God Most High and he blessed Abram (Gen 14.19-19).
Psalm 110 promises The perpetual priesthood of Christ: You are a priest forever after the order of Melchizedek (Ps. 110.4). The Hebrews sums up the mystery of salvation history in these terms: In the days of his earthly life (Christ) offered up prayers and supplications with loud cries and tears to him who could save him from death, and was heard for his godly fear, though he was a Son, he learned obedience through what he suffered and being made perfect he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek (Hb 5.7 to 10).
Melchizedek offered bread and wine (Genesis 14:18). It is a gesture of hospitality, a ritual of welcome for foreigners. It is a meal shared between two races, a sign of fraternal alliance. In this bread and wine presented to Abraham, the holy fathers and see a figure with a real sacrifice of the Eucharist. This interpretation has entered the canon of the Mass: Turn your gaze on our offer peaceful and benign as you want to accept the gifts of Abel, the just, the sacrifice of Abraham, our father in faith, holy bread and wine offered by Melchizedek , your high priest (The Roman Canon).
After the meeting with Melchizedek, Abraham sees deepen his experience of God in covenant (Gen 15.4 to 18). God, as a flaming torch, agrees to be cut in half if he fail in his promise. Abraham does not ask anything, do not bargain with him. And Abraham did not give anything, does not promise anything, say anything (cf. Gen 15).
This is the radical difference with the human alliances. God promises everything and gives everything. God is committed to lead man to happiness in this promised land of God affects us personally, just as Abraham's. In spite of our unfaithfulness, God can not contradict itself, he remained faithful. God's love is unconditional. If we are faithless, he remains faithful, he can not deny himself (2 Timothy 2:13). From now on the security of Abraham God's faithfulness will
After ten years of wandering life, Abraham had the promised son, Isaac. An only child.
Now God says, Take your son, your only son whom you love, Isaac, is' the land of Moriah and offer him there as a burnt offering on a mountain that I will show you (Gen 22:2).
Abraham the believer, in hope believed against hope, and so became the father of many nations ... He never wavered in their faith (Rom 4:18-19). By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises offered up his only son, to whom it was said, In Isaac your offspring that will nome. Egli pensava infatti che Dio è capace di far risorgere anche i morti: per questo lo riebbe e fu come un simbolo (Eb 11,17-19).
Un simbolo del sacrificio e della risurrezione di Cristo.

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5. Eucharist - Sacrament of creation

La storia degli uomini, la storia della Chiesa, la mia storia personale cominciano con la creazione.
La salvezza dell’uomo è legata alle alleanze d’amore con Dio, di cui la prima è la creazione, il primo sacramento dell’incontro con il Padre.
La creazione è il primo gesto di amore per noi, un gesto sconfinato come l’universo. Un gesto permanente perché la creazione esce ora dalle mani di Dio come da una sorgente. O meglio, Creation is God's heart that never stops giving. Creation is the first act of God for man as the conception is the first gesture of love of parents for their child. It is the first gesture which will be followed by many others until the child becomes as big as the parents until he becomes as big as God
creation is therefore something that God is making improvements towards a better life, consciousness, humanization, deification. ...
As in the chromosomes is programmed miniaturized and prodigiously throughout the life of a human being, except, of course, his free choices, so from the beginning, in the chromosomes of the universe and humanity, a life force and draws called humanity and the world to the fullness and the total realization that this force is God is a Person, the Word, the incarnate Word: Jesus Christ in the heart of the world transform it and bring it to the deification. Since the beginning
(Genesis 1:1, John 1:1), the man and the universe are programmed by the risen Jesus Christ. The code - that is, written consent, but secret - the code for an authentic interpretation of the world is, as Saint Paul tells us, Christ in you, hope of glory (Col 1:27). The eternal Son of the Father is the alpha, the beginning of the world, e l’omega, il compimento. È il punto di partenza e di arrivo, e tutto ciò che vi è in mezzo. Creatore con il Padre e lo Spirito, con la sua incarnazione egli diventa anche creatura, uomo fra gli uomini, corpo fra i corpi, materia in mezzo alla materia, per condurre ogni cosa alla pienezza della vita divina, perché lui solo ne conosce la via, anzi, lui solo è la Via (Gv 14,6).
Per usare un paragone: egli non solo è il costruttore del bolide, ma si mette anche al volante e guida la corsa. Dirige l’evoluzione del cosmo e la trascina. Egli è generato prima di ogni creatura; poiché per mezzo di lui sono state create tutte le cose, quelle nei cieli e quelle sulla terra... Tutte sono state create through him. He is before all things and in him all things hold together. He is also the head of the body, the Church, the beginning, the firstborn from the dead to be supreme in all things. Because it pleased God to dwell in him all the fullness (of the gods and the universe) ... (Col 1.15 to 19).
This deification is the meaning of endless movement and realized, in a particularly intense, the Eucharist. By the consecration the bread and wine, the material elements of the world are changed into the body and blood of the Son of God the Spirit's power of creation is invested with the sovereign light of the Risen Lord and becomes the fullness which is Christ himself. It is a progression of matter to man, man to Christ, and Christ to the Father. This return of the creature to God is meant, in a manner that exceeds all other sacraments, the Eucharist. The moment of consecration when the bread and wine, fruits of the earth and human, become Christ's body, (this time of consecration) performs in the blink of an eye the way of the centuries toward God's creation , born from the heart of God, returns to the heart of God to be eternally praise and glory of his grace (Ephesians 1:6).
The Eucharist is the case for two elements of this world, bread and wine, what must be for the whole world and the man himself when they shall be considered in light of the Resurrection: Christ all in all (Col 3:11), all in all God (1 Cor 15:28). It is the Eucharist that guide and anticipates the end of time (not in the sense that shortens the life of the world, but that gives us an advance, a deposit, a sample) through the divine becoming man and the universe .
The Eucharist is the great sacrifice of praise by which the Church speaks on behalf of all creation. In fact the world that God has reconciled with itself, is present at every eucharist: in the bread and wine, in the presence of the faithful e nelle preghiere che offrono per se stessi e per tutti gli uomini. I fedeli e le loro preghiere, poiché sono uniti nella persona del Signore e alla sua intercessione, sono trasfigurati ed accolti. Così l’eucaristia rivela al mondo ciò che esso deve diventare (Consiglio ecumenico delle Chiese, 1976).

- segue -

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4. The Eucharistic meal

Il pane e il vino, frutti della terra e del lavoro dell’uomo , sono naturalmente destinati a essere condivisi a tavola. Il Signore, infatti, istituì l’eucaristia mentre cenavano (Gv 13,2), cioè durante un pasto: a mensa con i dodici (Mt 26,20). L’eucaristia è un pasto condiviso: Prendetelo e distribuitelo tra voi (Lc 22,17).
Un pasto condiviso è molto più del nutrirsi e del dissetarsi: è un importante gesto umano!
È una celebrazione rituale della famiglia, della fraternità, dell’amicizia, dell’ospitalità, della riconciliazione. Il simbolo dell’eucaristia non è l’atto del mangiare, ma quello di condividere nella comunione fraterna: condividere il pasto con qualcuno significa riconoscerlo come fratello. ...

Il sacramento dell’eucaristia non consiste principalmente nella presenza reale di Cristo, ma nel mangiare Cristo insieme, in un pasto fraterno.
Ogni sacramento è presenza reale di Cristo. Egli è presente in ogni comunità unita nel suo nome; è presente nella sua parola. L’eucaristia è mangiare e bere Cristo insieme; è la frazione del pane consacrato e la condivisione del vino consacrato.
Il pasto deve essere un’assemblea. Purtroppo il nostro mondo industrializzato, schiacciato dal progresso (!) non ha più tempo di radunarsi gratuitamente e di condividere fraternamente tra convitati. Ci si nutre, è vero: si ingoia, ci si abbuffa; oppure si insacca un panino, si mangia a raffica al self-service senza una parola, senza posare lo sguardo su un volto amico. Nella Bibbia e presso i popoli che noi chiamiamo primitive introduces each meal in the encounter with others and the Other ... The natural role of the meal, in addition to food, is to bring together, to create a communion of minds and hearts, to share food and spiritual land. Do not invite an enemy, or, if you should ask, is an expressive gesture of forgiveness in an attempt to have it sincere friend. Being a traitor just as you take the bite of friendship means to be possessed by the devil, as Judas (John 13.27). A meal
human gathering of brothers, brothers who makes or assembles.
While he was at table in the house it happened many publicans and sinners sat down with Jesus and his disciples. Seeing this, the Pharisees said to His disciples: "Why does your teacher eat with tax collectors and sinners?".
he heard this he said: "I'm not the healthy who need a doctor, but the sick. Go and learn what it means: I desire mercy, not sacrifice. For I came not to call the righteous, but sinners ( 9.10 to 13 meters).
We have here the overwhelming sense of Jesus' meals your teacher eat with tax collectors and sinners; behaves as a brother of sinners. And this mercy makes them friends of God and the return brothers.
If a common meal produces results so exciting, as this will be true about that meal that is the Eucharist, Jesus ate and shared. In bellyfuls, the mouth is only on the jaw plate. In fraternal meals is above the lips, tongue and smile and conversation is the word: sharing news, ideas and feelings more than bread and salt.
The development of the old days there was perhaps more accustomed to be silent than to speak, to be serious than to smile, to gather in an individualism more than ecstatic to sing merrily. It is therefore necessary to find as soon as those words also spontaneous and improvised to say that everyone feels warm and fraternal meeting (prayer of the faithful, the exchange of peace, thanksgiving). Otherwise young people will be looking in the seven clubs in the warm atmosphere that Christ loved to share with his guests.
A meal is finally sharing. A meal made from each on its own is not a meal. Strongly affirms Paul When you meet together, your not to eat the Lord's Supper. Each fact, when taking part in dinner, take their first meal and one is hungry and another is drunk (1 Cor 11:20-21).
The bread is for everyone. The cup must pass from hand to hand, lip to lip. For each and every one must be the looks, smiles, gestures and words. Share! But
share è ben diverso che dare... Si dà ciò che è proprio.
Il dare mette gli altri nella spiacevole situazione di debitori .
Il condividere, invece, li rende liberi.
Non condivido ciò che è mio, condividiamo del nostro, perché il Padre celeste ce l’ha dato: è lui la fonte di tutto. Quanto è preziosa la tua grazia, o Dio! Si rifugiano gli uomini all’ombra delle tue ali, si saziano dell’abbondanza della tua casa e li disseti al torrente delle tue delizie. È in te la sorgente della vita, alla tua luce vediamo la luce (Sal 36,8-10). Come preparazione alla comunione la liturgia ci fa pregare: Padre nostro... dacci oggi il nostro pane . It's his bread to become our own, never mine. If we are aware of this, grow wild humility, blessing the Eucharist. Even atheist
economy of capitalism and individualistic properties exasperated, a man worthy of the name, will live out his meals and put her in a mindset and an atmosphere of brotherhood in the early Christian community of Jerusalem is ideal:
Everyone believed were together and had everything in common, who had owned and sold the substances and was part of it all, as any had need. Day by day, attending the temple together and breaking bread in their houses of food with glad and sincere hearts, praising God and having favor with all the people (Acts 2.44 to 47).

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3. Bread and wine

While they were eating, Jesus took bread, blessed it, broke it and gave it to them, saying: "Take this, this is my body." Then he took the cup, gave thanks, gave it to them and they all drank. He said: "This is my blood of the covenant, poured out for many. In fact, I tell you that I will not drink of the fruit of the vine until that day when I drink it new in the kingdom of God" (Mk 14 0.22 to 25).
The bread and wine are the staples, the symbol all others, at least in our Western civilization. The Father asked his daily bread, that is, all that is necessary for life. The wine, then, is necessary for a full meal and festive: The wine is like life to men, as long as you drink it in moderation. What life is that of those without wine? This was created for the enjoyment of men. Joy of the heart and soul joy is the wine drunk in time and extent (Sir 31.27 to 28). ...
To prepare for life and the eternal feast Jesus took bread and a glass of wine. The bread and wine are fruits of the earth. Rooted in the earth, you collect all the energy of the deep and dark soil per viverne e farcene dono. Fanno proprie tutte le energie del cielo: assimilano la pioggia e il vento, la luce e il calore, i raggi e le forze cosmiche. Nel frumento e nell’uva si dà appuntamento tutto l’universo. Così il cosmo intero si concentra sulla tavola dell’uomo.
Pane e vino sono segni, sacramenti , espressivi e parlanti del sacrificio di Cristo. Il frumento e l’uva, non sfuggono al passaggio attraverso la morte per giungere ad essere pane e vino. Per diventare pane, i chicchi di frumento sono macinati; per diventare vino, i grappoli d’uva sono torchiati e dissanguati. Nella Scrittura e nel linguaggio corrente, la macina e il torchio evocano sofferenza, stritolamento, tortura, sangue paid.
The wheat and grapes have to make a path of death to nurture life. Image of Jesus crushed the expressive passion, died on the cross, buried, risen and become, under the humble appearance of eating, living bread that gives life: the Eucharist.
In the bread and wine is signified, so eloquent for those who can understand the tragedy of Christ who died to give life to others.
The bread and wine, fruits of the earth, are not crude, they are also fruits of human labor. "By the sweat of thy face shalt thou eat thy bread" (Gen 3:19). So the bread and wine are not only gifts of God, but also the work of laboriosità dell’uomo. Infatti il pane e il vino sono alimenti elaborati. Il Signore non ha scelto frutti di alberi, carne, miele: di questi se ne cibano anche gli animali. Il pane e il vino non rappresentano soltanto la vita dell’uomo in ciò che ha di più istintivo - nutrirsi -, ma anche di ciò che comporta di più attivo, di più industrioso, di più intelligente. Sono più espressione dell’uomo creatore che dell’uomo consumatore.
Offrendo a Dio il pane e il vino, perché siano trasformati nel suo corpo e nel suo sangue, gli offriamo anche la nostra attività manuale e intellettuale, la nostra storia umana, ed egli le integrerà nel suo sacrificio per comunicare loro una dimensione divine and eternal.
The bread and wine signify the pain and toil of men. Workers were to sow, reap, grind, knead, squeeze ...
on our table and on our altars are their sweat and their sorrows. And there are represented all workers in the world. The Eucharistic sacrifice is also made of their days of toil, who gave their lives for the brethren. Natives and immigrants, progressives and conservatives, believers and unbelievers, socialists and capitalists ... Together.
On the table of the Eucharist, as the table of my family, so I find the whole community of mankind despite their differences, and even their opposition. All this convergence of men and their activities in the bread and wine is derived from Christ, assumed by Christ and offered in sacrifice to the Father. All men who work so you give the congregation, without knowing it, to put in the bread and wine that are the fruit of their collective work.
And we know that we must become one with Christ, bidders conscious and awe of the whole cosmos and humanity actually present in the bread and the wine. As this broken bread was scattered far and the first up the hills, and gathered, became one, so let Thy Church be gathered from the ends of the earth into your kingdom, because yours is the glory and power of Jesus Christ in centuries (Didache).
L’unità del genere umano, il superamento di tutte le barriere, la pace e quant’altro possiamo desiderare di umano e di divino possono sgorgare solo da questo pane e da questo vino offerti al Padre in sacrificio da Cristo e dalla sua Chiesa.

- segue -

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2. Living in the Eucharist



Tutto ciò che esiste è dono di Dio ed esiste solo per far conoscere e gustare la paternità di Dio, per fare della vita dell’uomo una comunione con Dio. Il frutto e l’acqua, il latte e la carne, l’aria e il sole sono l’amore divino fatto nutrimento e vita per l’uomo.
Tutti gli other animals eat and live to serve mankind, to possibly be his food. This is the sense of the solemn presentation of Eden where it is for Adam to name to every creature, that is to take possession as a gift from God (Gen 2:19). ...
The man eats from the hand of God: There is nothing better for man to eat and drink and enjoy it in its labors, but I realized that this fact comes from the hands of God who can eat and enjoy without him? (Eccl 2:24-25).
The Lord's is the earth and its fullness, the world and its inhabitants (Ps. 24:1). La riconoscenza, il ringraziamento, il vivere in eucaristia è la maniera più naturale di vivere per chi sa che il mondo è dono di Dio.
Dio ha benedetto il mondo, l’uomo e ogni creatura per l’uomo. Ha riempito tutto ciò che esiste con la sua bontà; ha fatto ogni cosa molto buona per amore verso l’uomo. Alla manifestazione dell’amore di Dio che sgorga nella creazione e nella storia umana rispondono normalmente il ringraziamento e la lode dell’uomo. Dio si rivela creando meraviglie; l’uomo risponde benedicendo il Dio delle meraviglie. Questa è l’eucaristia.
Benedizione ed eucaristia hanno praticamente lo stesso significato: azione di grazie, ringraziamento.
It is no coincidence that the biblical representation of the fall is centered on food. The man and woman ate of the tree, they bite the forbidden fruit: the image of an economic world in which God is not recognized, in which the food is received as a gift from God, in thanksgiving, in 'Eucharist. It is the sin of many men who see the world as something dull and not crossed by the presence of God to many, unfortunately, it seems natural to give thanks to live without - without Eucharist - the gift that God has given us of eating and drinking and life of which they are the root daily. Error of those who, on Sunday, preferring to work for food, rather that offer the Eucharist to one who gives life.
We know that food is life and that the whole world has been created to feed the man. Sunday mass is man's first to offer his life to God through the nourishment that it is the symbol of expression. Take the whole world in his hands as he takes an apple, but not to steal or eat in the rebellion or indifference, but to offer it in gratitude to Him from whom all we have, the one who is the rightful owner. It is the gesture that Adam was not able to do. It is the gesture of sacrifice (= do something sacred, human action is addressed to God, an offering to God). The sacrifice should be the act natural man. The pagans have found themselves spontaneously in the street. The sacrifice is love: thanks to God and sharing with others.

- continued -

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Midori Goto

Well, it's quite a few paragraphs that I write because of personal problems ...
nn disappear but not me:) nn
to return better than I found a moment to speak (to introduce) one of the violinists today that I like (they are also part of as it is a Jappe)
question of Midori Goto. Needless
copiaincullare wikipedia who wanted to know more go here:
http://it.wikipedia.org/wiki/Midori_Got% C5% 8D



now I leave you a one of his best performances:







Ok nothing more to say, I love it!

PS: the sound of the violin is masterful, a question of Jesus ... mica cocks ....

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1. L’Eucaristia

The eucharist is the sacrament of the largest. At the culmination of Christian initiation is the Eucharist.
Baptism is the immersion in the death of Christ. But Christ died to rise again. We, too, so we were immersed in the death of Christ to share in his resurrection.
Now there is a sacrament of the resurrection: the Eucharist. Baptism calls the Eucharist.
The confirmation is the sacrament of the Spirit of life, the Spirit who raised Jesus from the dead (Rom 8:11). So, too, leads to the sacrament in which Christ said: who eats my flesh and drinks my blood has eternal life, and I will raise him on the last day (Jn 6:54). Thus, the Eucharist is the goal of the path of entry into the Church, the peak of initiation. ...


THE SYMBOLS OF THE EUCHARIST
A food
What we call the right sacrifice of the Mass was instituted by Jesus as a meal: My flesh is true food and my blood is drink indeed (John 6:55). A meal of fellowship: Take this and divide it among yourselves (Luke 22:17). A meal of bread and wine.
To do this unfathomable mystery of the faith Jesus uses a fraternal meal of bread and wine, and this symbolism is talking. And what does this sacrament
-feeding, this take and eat?
Says: life, says: communion with the universe and with God
The first truth that requires a human being is that if it ceases to eat, will also cease to live.
Eating bread and drinking wine means first of all to live. It means to connect their life to Him who is the creator of the universe and the lord of rain and harvest, and the living.
God gives death and gives life repeats the Scripture (Deut. 32.39; Tb 13.2; Wis 16:13). The Lord is my shepherd, I shall not want, makes me lie down in green pastures, he leads me beside still waters ... (Psalm 23). How
without bread and without wine, or something corresponding bodies more than they are less vigorous, so without the force of the body and blood of Christ, the holiest souls are bound for death (J. Wesley).
The body and blood of Christ are the source of divine life to one who eats and drinks with faith. They are primarily a food and drink.
Through food and drink man communicate with the universe and the universe communicates with man.
The man, the image of God, the son of God, is the perennial invited to the table of the cosmos. Eating the fruits of the earth integrates the world with his flesh and his blood.
God, the God-man, he communicated with the cosmos because he ate and drank. What he ate was to become his body and his divine blood.
The universe provides the bread and wine of the Holy Spirit to transform into the body and blood of the Lord.

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9. "Se non ti senti chiamato, datti da fare perché il Signore ti chiami"

say now two things to bear in mind is a living
1 - like the other sacraments, including confirmation is not reducible to the ritual, that is not enough to receive the sacrament, and it all ends there. It opens a wellspring that you must drink and draw on every moment of life. The breath of the Spirit will not fall, but you need to speak to sail. The Holy Spirit, a gentle guest and friend of the soul is not leaving no more, but it is not necessary to silence and let it work with his divine power;
2 - confirm the laity and not put them in a situation of responsibility and service in the church would not know what you do not understand the consequences of confirmation. And do not hastily say that is not a place to work and service per tutti, che non si sa cosa dar loro da fare. Il Signore chiama, tutti i giorni e a tutte le ore, operai per la sua vigna (Mt 20,1-16). Chiama me che ti parlo e te che mi ascolti e che forse ce ne stiamo tutto il giorno oziosi o sottoccupati perché crediamo che nessuno ci abbia presi a giornata. Noi tutti siamo ingaggiati dal giorno del nostro battesimo e della confermazione: non aspettiamo un’altra chiamata, un altro contratto di lavoro perché aspetteremmo invano. E giacché siamo sull’argomento non sarà superfluo ricordare a tutti che il Signore ci chiama a lavorare, non ad impicciare; a servire, non a dominare e a comandare.
Se qualcuno fosse perplesso o non si sentisse chiamato, ricordi la frase di sant’Agostino: "If you do not feel called , get to do because the Lord is your name .

- End -

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8. Ora vediamo di capire come lavora Dio.

What does it mean, concretely, for the baptism of Christ and the church movement is that confirmation? What makes? What makes more than the baptism?
We are immersed in the works of God Now let's see how God works
God is love: the three people working in perfect union. But - as we believe that talking about - their joint action is not the same: everything starts from the Father, everything is made by the Son sent by the Father, everything is brought to completion by the Holy Spirit sent by the Father and the Son.
So the Father creates the world, it creates through the Son, and to make it gush forth life. Always will. To use an image, the traditional analogy: the Father is like the arm from which the strength and movement and the Son is like running your hand, the Spirit is like the finger that refines and completes. So the divine persons form a whole, always act together and do the same thing in the same order, but at different stages: the Father designs, the Son creates, the Spirit perfects. ...

The Holy Spirit is therefore the artist gives the finishing touches to the works of love del Padre e del Figlio, esegue le rifiniture.
Così è per la chiesa. La pentecoste è il compimento della pasqua. Alla risurrezione, i discepoli riconoscono Cristo, credono in lui, sono "battezzati" da questo incontro personale con il Risorto; ma restano limitati, paurosi, tappati dietro i loro muri. Il dito di Dio, lo Spirito Santo, li metterà "a punto" con la pentecoste. E questa "messa a punto" continua oggi per noi attraverso la nostra pentecoste: la confermazione.
Con il battesimo entriamo a far parte della famiglia di Dio, "passiamo dalla morte alla vita", diventiamo dei "viventi": è iniziata la nostra risurrezione.
Con la confermazione lo Spirito ci rende "vivificanti", diffusori di life. In other words, baptism is born of God makes us, makes us children of the Father in Jesus' confirmation by the witness and the spread of this life that is in us, makes us spiritual fathers and mothers, in imitation of Mary, mother of the church.
Through baptism we are "called" and justified, to be glorified (Rom. 8:29-30), with confirmation are "sent" to make disciples of all nations (Mt 28:19) and to this end are clothed with power (Luke 24 , 49).
Through baptism we become "disciples", we are the church that hears the word and meditating in his heart and put it into practice, with confirmation, without ceasing to be disciples, we are "prophets", we are the church who speaks, who Jesus Christ announced that catechizes, reaching their seats, their languages \u200b\u200band their cultures, all nations that are under heaven, and above all the peoples of our living and working environments, so different and so in need of God
As baptized Christians, the church is for us a family, a house, where we served, fed, educated and consulates (pampered), washed and made white and edited ... with the risk of being simple consumers, as confirmed, the church became a labor camp, an 'assumption of responsibility for a community to animate, to guard, to expand, to multiply actively, each according to his ability and grace received.
The Spirit makes us active and responsible members of the life and mission of the church and building a more just and fraternal society. With the baptism
"we put on Christ" (Gal 3:27) because he lives in us. With the confirmation, we are now able to radiate, like the saints, from which came the power of the Spirit that benefits everyone.
Finally, the baptized person professes the truths of faith, penetrates it confirmed. Jesus had predicted: "When the Spirit of truth comes, he will guide you into all truth ... and he will shew you things to come" (Jn 16.22, cf. Jn 14:26).

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7. Partecipiamo all’unzione del "Cristo" per continuare la sua missione.

Resume at this point, what we were saying a while ago about the significance of the oil.
The sacred chrism in Confirmation and used an olive oil scented with balsam.
As mentioned earlier, with the oil, in the biblical civilization, he treated the sick, the consecrated priests, kings and prophets were anointed the head and feet of the guest who wanted to honor. How did Mary Magdalene with Jesus (Jn 12.1-8). Jesus is said
Messiah, Christ, Anointed One, blessed by an inner spiritual anointing. This means that it is invaded by the Holy Spirit with which it forms one God: the man Jesus è "unto", imbevuto totalmente di divinità e di Spirito Santo.

Al momento del suo battesimo, quando inaugura la sua vita pubblica, Gesù riceve in modo manifesto l’unzione dello Spirito che scende sopra di lui in forma di colomba, mentre il Padre proclama: " Questi è il Figlio mio prediletto ..." Questa è l’unzione del Cristo solennemente ricordata all’inizio della sua missione.
La pentecoste e la confermazione sono l’unzione della chiesa e dei confermati, per opera dello Spirito Santo, per la loro vita pubblica di messaggeri della buona novella. Nella confermazione diventiamo pienamente "cristiani", partecipiamo cioè all’unzione del "Christ" to continue his mission. We are imbued with, penetrated, invaded by Christ and his Spirit to the point of holding ourselves to God, "partakers of the divine nature " (1 Peter 1:4), deified, deified.
Thus, we become those who have to perfume the whole world (Jn 12:3). St. Paul writes: " Thanks be to God who gives us a share in His triumph in Christ and through us spreads the fragrance of his knowledge in the world! For we are unto God the aroma of Christ " (2 Cor 2:14-15).
The anointing is done in the form of a cross. " fighters carry the banner of their leader " says St. Thomas Aquinas and forehead, in the most visible. This mark, that mark is indelible as if it were done with the hot iron.

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the violin ...

Recently I approached the violin, does not sound clear ...
but somehow I can appreciate the "art"
In my inexperience, I can, however, to recognize the genius of certain authors ... How can I
nn honor one of the greatest geniuses of classical music and the violin in particular?
Well here are a couple of videos of Paganini:












Where is the genius?
regardless of the sublime sound, balanced look at the score ...
especially towards the end, look at the symmetry of the score ...
perfect!
brilliant!
by Paganini.

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6. Unzione, gesto simbolico

In baptism, the act of immersion in water, followed by an anointing with holy oil, once on the whole body, now only on the head, to signify the assimilation of the new Christian Christ. In fact, Christ and Christian mean "anointed," anointed. Another is the culmination rites of confirmation.
For us today the word "anointed" sounds really bad: greasy, greasy, dirty, fat dressing, etc ... The oil, then, is now only a hint of cuisine e di garage. Ma nella medicina dell’antichità l’olio era uno dei medicinali più comuni: si faceva bere l’olio, lo si applicava come lozione, come unzione, come frizione, come impacco. L’unzione con l’olio veniva adoperata come mezzo terapeutico per guarire le ferite, per lenire i dolori, per regolare le funzioni organiche, per rinforzare le membra, ecc.: questo sarà il significato dell’olio nel sacramento dell’unzione degli infermi. ...

Ma l’unzione è stata adoperata come gesto simbolico capace di conferire alle persone qualità trascendentali. Perciò in quasi tutti i tempi della storia si riscontrano unzioni religiose per rendere fausti gli crucial events of life: birth, marriage, death, meeting with superhuman powers. Israel also knew
such uses as, for example, in the consecration of objects used for worship (Gen 28.18; Lv 8.10 to 12), investiture of kings (1 Samuel 16:13), priests (Exodus 29, 7) and prophets (1 Kings 19:16). The Messiah is the anointed of Yahweh for excellence. We will resume in a few moments this topic. Before we consider the gesture of the imposition of hands by the bishop and priests present at the celebration of the sacrament. The laying on of hands is a biblical gesture of blessing or consecration. Jesus heals the sick and blessing children with the imposition hands through which it passes all its divine power. With the laying on of hands, then, the apostles healed the sick, consecrated the "priests" and "deacons" and give the Holy Spirit to the new community. The gesture is in fact suitable means taking possession of a being by the power of God and the fullness of the Spirit, to invest in a spiritual power, capacity, on a mission.
The gesture is accompanied by a prayer: "Merciful God, look at those baptized on which we impose hands: by means of baptism, you set them free from sin, you will be reborn by water and the Spirit, according to Thy word, Pour out your hours on them Holy Spirit gives them the fullness of the Spirit that was on your Son Jesus, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and filial love, fill them with the spirit of worship are
...". These are the seven gifts of the Holy Spirit according to the prophet Isaiah (chapter 11) would characterize the Christ and that now characterize the Christian confirmed.
This first laying on of hands follows the essential rite. It includes another more personal laying on of hands : bishop laying his right hand on the head of each one individually. At the same time on the track in front of the christened the sign of the cross with his thumb dipped in holy chrism and says, "No, you get the seal Holy Spirit has given you a gift. "

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Matsuo Basho, Haiku

On the subject of spirituality, and could miss a look at the haiku?
there now propose someone

Silence
penetrates into the rock
a song of cicadas.


In the old pond a frog dives.
The sound of water.



only Japan could come up with something like that, only Zen could sum up much feeling in so few words ...
Next time I'll talk about other poets, no less brilliant.

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Gerson therapy. OSHO

Today I want to introduce the Gerson therapy (which is named after its discoverer, Max Gerson).

This therapy is part of the so-called "food therapy", ie those therapies where the "medicine" is what we put into the stomach.

This therapy aims to treat (and does!) The majority of degenerative diseases (Cancer, diabetes, autoimmune diseases, etc ...)

The principle is simple, much as it is effective, and riassuumibile in a very poor supply of protein (ie meat, fish, dairy products) and the total elimination junk food (so no additives, preservatives, and junk varies);

then the power will only vegetarian and organic.

In therapy, it makes extensive use of fresh, organic fruit juices (apple, carrot, only carrot juice and green), at least 10-15 glasses of 250 ml each.

The main meals which are also composed of vegetables, raw e cotte (in particolar modo la zuppa di Ippocrate).

Gerson specifica anche l'importanza non solo di depurare l'ìorganismo tramite questi prodotti che forniscono un infinita di vitamine e fitonutrienti essenziali, ma anche nello "spurgare" il corpo in contemporanea.

Per fare questo Gerson ha riscoperto l'uso dei clisteri, clisteri al caffè. Ed è stato dimostrato sperimentalmente, che il caffe(preso per via clistere, non per via bocca) fa aumentare di molto un antiossidante utile alla detossificazione dell'organismo; spiega anche che il clistere al caffè apre i dotti biliari, che scaricano la bile "intossicata" favorendo l'eliminazione delle scorie dall'organismo.

therapy also makes use of specific supplements: coenzyme Q10, niacin, pancreatin, pepsin acidol, injections of vitamin B12 and others on the basis of the case.

recommend everyone to go into that, how, and even suggested recipes and foods recommended and not the book: "Healing the Gerson method. How to defeat cancer and other chronic diseases. With DVD: "If only we had known ..." written by

Charlotte Gerson and Beata Bishop, published by Macro Edizioni.

The book also shows many instances of people healed and history related to therapy.

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5. Battesimo e confermazione, due riti diversi per due grazie diverse, ma complementari.

The texts of the New Testament we have the baptism and confirmation sacraments as two distinct and yet interconnected. We read in Acts of the Apostles: "heard all this were cut to the heart and said to Peter and other apostles:" What should we do, brothers? ". And Peter said, "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins and you shall receive the gift of the Holy Spirit" (Acts 2:37-38). And Paul wrote in his letter to Titus " We too were once foolish, disobedient, led astray, slaves all sorts of passions and pleasures, living in malice and envy, hateful and hating one another. But when the kindness of God our Saviour, and his love for men, he saved us not because of any righteous deeds we had done, but for his mercy by the washing of regeneration and renewal in Holy Spirit, whom he poured out on us abundantly through Jesus Christ our Saviour, because justified by his grace and become heirs in hope of eternal life "(Titus 3.3 to 7).

Church Eastern celebrates the baptism by immersion and immediately after the confirmation for the gift of the Holy Spirit. Except for infants, even the Catholic church now conducts the same way. The official notes accompanying the new ritual of confirmation, issued August 22, 1971, said: "The catechumens adults and children who are baptized at the age of catechism are normally admitted to the Eucharist and confirmation immediately after receiving baptism "(No. 11).
These three sacraments of Christian initiation - baptism, confirmation and Eucharist - are so chained together to form a coherent whole.
In the first three centuries of the church, baptism was celebrated by the bishop during the night vigil of Easter or Pentecost. On leaving the water baptized by the bishop received the confirmation. Then he celebrated mass in which a baptized and confirmed he received his first communion. This practice continued until baptized adults and especially long lived communities gathered around their bishop.
The fourth century brought freedom for the church, the progressive disappearance of the pagans, a growing number of baptisms of children and the proliferation of rural parishes away from the city where the bishop resided ...
are left with two solutions: either to baptize the baby in place now and in the name of the bishop, and return the confirmation at a later time, when he came to the bishop, or keep connected baptism e la confermazione e dare ai semplici sacerdoti il potere di confermare. Le chiese di rito orientale hanno scelto la seconda soluzione: il sacerdote battezza e conferma subito - ma sempre con il sacro crisma consacrato dal vescovo - e, molto spesso, dà al bambino alcune gocce del vino eucaristico. Quindi: battesimo, confermazione, eucaristia.
La nostra chiesta occidentale ha scelto invece la prima soluzione: il sacerdote battezza i neonati, mentre il vescovo verrà, di tanto in tanto, a compiere i riti postbattesimali, la confermazione del battesimo.
La chiesa cattolica d’occidente dunque ha dissociato battesimo e confermazione. Niente di strano o di errato, intendiamoci. Facevano così già al tempo degli apostoli. Vi cito solo un esempio, ma non è l’unico. Leggo gli Atti degli apostoli al capitolo ottavo: " Quando cominciarono a credere a Filippo, che recava la buona novella del regno di Dio e del nome di Gesù Cristo, uomini e donne si facevano battezzare... Frattanto gli apostoli, a Gerusalemme, seppero che la Samaria aveva accolto la parola di Dio e vi inviarono Pietro e Giovanni. Essi discesero e pregarono per loro perché ricevessero lo Spirito Santo; non era infatti ancora sceso sopra nessuno di loro, ma erano stati soltanto battezzati nel nome del Signore Gesù. Allora imposero le mani e quelli ricevevano lo Spirito Santo " (At 8,12-17).
Concludiamo dicendo che battesimo e confermazione sono due distinct sacraments, through two different rites for two different but complementary. Two sides of same coin.

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I want to clarify that it is impossible to confine a OSHO be like in a personality.
Osho said that its name comes from "osheanic" coined by British philosopher William James, and he used to describe the experience of "dissolve in the ocean of existence."

"But osheanic only describes the experience," he explained. "What type of person who does the experience of life? To define we use the term Osho. "

" O "means deep respect, love and gratitude, as well as indicating synchronicity and harmony." Sho "means multi-dimensional expansion of consciousness, and the pouring of life from every direction.

Many times Osho was asked to write an autobiography, of talk about themselves, their experiences, the meaning of meditation , its deep spirituality.
He responded with a wave of hand and with a few words: "important truths are timeless" .


For now I leave you with one of the deep, yet hilarious interviews he made.










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