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Ecumenical Meeting in Bologna! February

; DO NOT MISS IT!

Tuesday, March 8 at 21 at the Methodist Church BO, via Venezian 1
Past. Paul Rich , emeritus of the Waldensian Faculty of Theology (Rome)
comment " not quench the Spirit. Do not despise prophecies " (1 Thes 5:19-20)

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SUSPENSION Lectio Divina Lectio Divina

Dear / a,

'm coming back right now from Trapani where I'm seeing my mother and I will return Monday morning.
Unfortunately I am forced to suspend the online service of lectio divina. The times are very close and where I am I have not even a PC.
I apologize and at the same time a prayer.

Greetings in the Lord
fr. Vincenzo

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prayer .. we have now!

Hello to all ..

sorry if you think only now, but my computer was inutillizabile due to a virus!

wanted to remind prayer on Sunday 27 February

in the chapel of the Central Train Station,
near the bike racks.
For those who do not know where, when you arrive in the square, turn right after McDonalds and pass through a kind of arc.

The chapel is immediately on the right.

not miss it! and help me to disseminate news ..

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in Mt 5, 38-48

VII SUNDAY OF ORDINARY TIME / A

Lectio divina on Mt 5, 38-48

The Lord is good and great in

Invoking
O God, your Son, stripped and humiliated on the cross, have revealed the power of love, open our hearts to the gift of your Spirit and breaks the chains of violence and hatred, because the victory of good over bad witness your gospel of peace. Amen.

Read
38 "You have heard it said:" An eye for eye, tooth for tooth. " 39 But I say unto you, That ye resist not evil: but if one slaps you on the right cheek, you turn to him the other also, 40 and those who want to take you to court and take your tunic, let him have your coat. 41 And whosoever shall compel thee to go with him for a mile, you take two with him. From 42 'to whoever asks, and who want to borrow not turn your back.
43 You have heard that it was said: "You shall love your neighbor and hate your enemy." 44 But I say unto you, Love your enemies and pray for those who persecute you, 45 that ye may be sons of your Father in heaven, he makes his sun rise on the evil and the good, and sends rain on the just and the unjust . 46 For if you love those who love you, what reward will you get? Do not even the publicans? 47 And if you greet your brethren only, what are you doing than others? Do not even pagans? 48 You, therefore, be perfect as your heavenly Father is perfect. "

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Ex 21.22-27; 23,4,5; Lev 11:44; 19,2.18, 20.26, 24.19 to 20, Dt 18.13, 19.19 , 1 Sam 24.10-15; 25.31 to 34, 26.8 to 10, 1 Kings 22.24; Is 50:6; Lam 3.30; Mic 5:1; Luke 6.27-36; 22.64 , 11.41, 14.12 to 14, from 12.14 to 21 Rm, 1 Peter 1,15,16; 2.20 to 23, from 25.35 to 40 Mt, Dt 15.7 to 14, Ephesians 3:1; 5,1,2; Phil from 3.12 to 15, Col 1:28; 4:12; 1.4 Gc.

Understanding
continues in this liturgy, the reading of the Sermon on the Mount, the first of five major speeches that govern the spiritual architecture of the Gospel of Matthew. This Sunday is concentrated towards the heart, the heart of Christian faith, love of enemies. This heart, however, is also one of the least accepted by men, to put up hatred for the enemy as a rule of life, possibly even to extermination, if not accept the forced conversion. And in the wake of last Sunday, completing the series of "antithesis" that Jesus established between the old reductive interpretation of biblical law and the novelty of his proposal.
is the new word of the Lord, then as now, is proclaimed always and continually rejected.

Meditation
v. 38: Have you heard that it was said, An eye for an eye and a tooth for a tooth. These words are part of the old law called "law of retaliation" (cf. Ex 21.23 to 25). The law of retaliation was applied between the Israelites with the utmost rigor and probably often became the pretext of the most barbarous injustice, as it is still among the Bedouins of the desert.
At the time of Jesus was no longer being applied with rigor primitive, but the principle remains valid. The intervention of Jesus on this law serves to demonstrate, once again, because their teachings are different from yours. It seems that in the words of Jesus there is elimination of the law, but to help the people change attitudes. The law of retaliation is a law without the heart: thou to me and I in you. Everyone thinks that the case is resolved. Jesus, however, shows another way: the way of justice too much.
v. 39: But I say unto you, That ye resist not evil: but if one slaps you on the right cheek, you turn to him the other also.
One verse that could be contrary to human logic. Jesus does not mean that we must leave our families slaughter, massacre us or ourselves, without offering any resistance. There is no religion, natural or revealed it to be, which has never taught or would teach such a doctrine.
In this verse, Jesus begins to suggest a practical orientation that conforms to the love and mercy of God the Father. Jesus said, turning to his followers to live according to your generosity, your gift of self, forgetting their own interests, not letting go to meanness, but proving benevolent, forgiving, giving proof of greatness of soul. The reason is simple: evil runs out, it loses its power if it falls on a heart patient, meek.
v. 40: and those who want to take you to court and take your tunic, let him have your coat.
Jesus did not abolish the self-defense, because it is a hard necessity of this poor world, but do not want it to be full of hatred. And if hate would attack the supreme good of love in the heart of a disciple of Christ, if he wanted to test its ability to last in loving, if you would turn him in love, love will grow accepting torture and humiliation. Love can not ever go out. If before a disciple para a cross to bar the way, love will give him the strength to take on their shoulders and carry the cross, and love will grow as the cross makes love grow.
The greed of men can use the judicial power of the courts to extort a poor tunic, by passing it as collateral for a loan of money had not returned. A situation made for dismayed, frustrated, cursing. Giving the mantle is not a sign of cowardice, but surrendered to anger, anger, disdain, to rely on God to give the coat is not angry gesture of contempt, or irresponsible behavior, but expressions of trust in God who will soon (cf. Ex 22:26). This witness will shock the conscience of patient trust dell'estorsore that may come to repentance.
vv. 41-42: And whosoever shall compel thee to go with him for a mile, go with him to let two. From 'who asks you, and who want to borrow not turn your back.
In these verses, which seem close Concrete examples of Jesus, Jesus says not to rebel against those who have a claim to not keep hatred in my heart, not to get lost thinking about how to get rid. It is the goodness of heart that will break the will of arrogance in him. It is the spirit of love that we need to win. Jesus himself who struck him, he replied: "If I said something wrong, point it out. But if I have not, why do you strike me? ". (Jn 18:23).
St. Paul writing to the Christians of Rome says: "Do not be overcome by evil, but overcome evil with good" (Romans 12:21).
vv. 43-44: You've heard it said: "You shall love your neighbor and hate your enemy." But I say unto you, Love your enemies and pray for those who persecute you. already recommended the Old Testament to love your neighbor as yourself. But the term means the next fellow, the Jew, or at most an alien who had established residence in Israel or the immigrant who was welcomed and treated like the Jewish people. For Jesus, however, every man, even if an enemy or a persecutor, he becomes the next. He opposes the instinctive hatred love, a love of acting that is expressed through concrete gestures: the hospitality offered to foreigners, prayer for persecutors. Naive, utopia? Just look around to verify that a sign of peace is often much more effective of a conference on disarmament, that justice can not be achieved except through charity, that patience is the strength of non-violent. But above all, just look at Jesus, the model.
focuses on the commandment of love is also the author of the book of Leviticus: "Do not coverai hatred in your heart against your brother, the text reads," openly criticizes your neighbor, so you do not upload a sin for him. Take no revenge and cherish no grudge against the sons of your people shall love your neighbor as yourself "(19.17 to 18). It is clear language that needs no comment but just to be internalized and translated into style of everyday life. Much later, the evangelist John says: "If anyone claims to love God and then hates his brother is a liar, who does not love his brother whom he has seen can not love God whom he does not see." (1 Jn 4:20).
love who loves us is not doing anything extraordinary demarchi deeply agency charged by the Christian. The heart must be hard against evil, but not against the persecutor in front of which must be posed with the nobility conferred by the fortress of faith and love.
The task of justice to be implemented towards the wicked is marked by the justice of Christ, who atoned for our sins, so that every man has to his credit the salvation wrought by Christ. Justice to be done at the ungodly is to proclaim Christ, to witness Christ.
v. 45: that ye may be sons of your Father in heaven, he makes his sun rise on the evil and the good, and sends rain on the just and the unjust.
Here we have the end of this speech: to be children of the Father. Our spirit must be modeled on his and our actions must have the scent of love and unfailing generosity that comes only from Him The verse is a call to imitation: to become like the Father, because at the end of life, we recognize and accept as true sons.
vv. 46-47: In fact, if you love those who love you, what reward will you get? Do not even the publicans? And if you greet only your brothers, what are you doing than others? Do not even pagans?
the love of which Jesus is talking about what they say and do must go beyond the scribes and Pharisees (see 5.20) and even the tax collectors and pagans. Even tax collectors love their fellow humans. They were despised and were one of the lower classes in the social scale.
The disciple of Jesus must have something more: the knowledge that the Father is the God of love and not just to justice. It is a God of mercy, which asks us to experience firsthand the love of the brethren.
The Lord points out, what reward will you get? Of course no mention of action to reward, but to live in love and follow the teachings of Jesus is to receive a reward: a child of God (cf. 5.45), the fullness and bliss of the kingdom of God, God himself. The doctrine of Paul on the sonship of believers seems to have its roots in this and other similar sayings of Jesus
Love of enemies is the positive vertex touched by the Gospel law of love of neighbor. This love, which is indicated by the verb greek agapao resides primarily in the will which makes available with compression, kindness, and relief.
v. 48: You, therefore, be perfect as your heavenly Father is perfect. is the conclusion: But the very perfection of God in the Old Testament had already sounded a similar demand: "You shall be holy, as I am Yahweh your God am holy" (Lev. 19:2). In Luke's the saying of Jesus is given in terms more closely, but more suited to the context: "Be merciful, just as the heavenly Father is merciful" (Lk 6:36).
The word "perfect" in the sense of understanding each other is performed in the exercise of love towards our fellow man, love that embraces all and excludes none. Otherwise it would be a simple virtue that leads to nothing. Who meant so, it would contradict the entire contents of the address, which in fact is to say that likeness of God in the inner purity and love and holiness, must be the constant aim of the Christian, in all the circumstances of his life to be perfect "as your heavenly Father is perfect."
Our Lord Heavenly Father puts before us as we imitate the model, especially in our love, which must extend to all men, even our enemies.

The Gospel in the mind of the Church Fathers
do not think that without the presence of evil in the world. Do not think that God does not take from them anything good. The bad living, or because they have to correct, or because those who are good both through his messenger test. Heaven forbid that those who today put us to the test should be converted, and they too are put to the test with us! However, as long as they continue to oppress us, not odiamoli. We do not know, in fact, some of them will persevere to the end in his wickedness, and most of the time, while you seem to hate an enemy you hate a brother ... The Apostle says to those who have already become faithful: You were once darkness, but now you are light in the Lord (Ephesians 5:8): darkness in yourself, light in the Lord. Well, brothers, all the wicked, wicked long as they are, they test good. Listen now briefly and understand: If you're good, nobody will be the enemy, if not the villain. Without doubt, you well known that rule of goodness, according to which you will have to imitate the goodness of your Father which is above the sun to rise on the evil and the good and sends rain on the just and the unjust (Matthew 5.45) ... As for you, what you give to your enemy? You're not even able to bear it! If God has an enemy to a man who has donated so many things ... you, you can not make the sun rise and even make it rain on the earth, not something you can reserve for your enemy, so that you too, man of good will there be peace on earth? Well, if it is true that you, in terms of love, it requires the enemy to love imitating the Father, how could you engage in this commandment, if there were no enemy to bear? You see, then, that everything will be of benefit. The very fact that God spares the wicked and also pushes you to do the same for you as well, if you're good, you are as you become evil by good! What if God does not forgive the wicked, even you may now present to give thanks to him. Let, therefore, that mercy to others who have used it with you. (Augustine, Expositions on the Psalms )

Many believe they are very far from the world, in their actions because they are far away in two or three things, which shall refrain. I'm not wise enough to see that in one or two members, they are dead to the world, but with all the others still live in the body in the world. So do not realize even more of their passions, and not perceiving them, they are not worried for their salvation. The word "world" is the collective name of almost all the passions. When we want to designate them one by one, instead, we use their particular name. The passions are a part of the mechanism of the world where they are off, even the mundane has ceased. Among the love of this enumeration to wealth, anxiety of accumulating possessions, the debauchery that fills the body and from which rise the impure passions, ambition, which is the source of envy, lust for power, pride and the arrogance to their position, the lust for fame among men, which is due to hatred, and fear of bodily dangers. Where the course of all these stops and they vanish in the same situation can no longer fashionable, and comes to an end, as happened to some saints who had died with the body. They lived in the body, but not after the flesh. Look down in many of these passions you are alive, and you'll know which parts of the world and you're still in what you're dead. Now you know what the world also learned, from these portions thereof, to what extent are you still involved in it and how far you've released. In other words, "world" is to act according to the body, the thoughts are carnal. The elevation above the world manifests itself to these two notes: the changed behavior and diversity of intimate movements. From the immediate manifestations of your spirit about the realities to which it is attracted to you can recognize the true size of your costume to what your nature aspires involuntarily, such events are beyond the continuously and that which you feel moved, that is, if your spirit welcomes him always and only the impressions of disembodied motion, or if everything moves in the field. (Isaac of Nineveh, virtuous life, 2)

Maybe someone objected that this is no longer the time that is given us to bear Christ to the apostles what they endured in their day. True, there are pagan emperors, there are tyrants who persecute; not pour the blood of the saints, faith is not tested with the torture. God is pleased that we serve in our peace, whether they like with only the immaculate purity of actions and the immaculate holiness of life. But this is due to him more faith and devotion, because it requires us not, though avendoci bestowed more. The emperors, then, are Christians, there is no persecution and religion is not disturbed, we do not we have to demonstrate a rigorous examination of faith: so we must please the God at least with less effort. Prove it to be ready to larger companies, if things so require, the one who knows less fulfilling their duties. We omit therefore argued that the most blessed Paul, which, as we read in religious books written later, all Christians supported, thus ascending to the palace gate to heaven the steps of their sentences, using the stand for torture and burnings as of stairs. Let's see if at least in those treats religious devotion that are less common, and that all Christians can make peace more stable and at all times, we strive to actually respond to the precepts of the Lord. Christ forbids us to fight. But those who obey this command? It is not a simple command, reaching the point of abandoning ourselves to what amounts to the same subject matter of the dispute but to give up the fight itself, says: If someone wants to cite in court take your tunic, let him have your cloak (Matt. 5.40). But I wonder who are those who dispose of them strip off their opponents, indeed, are those who do not object to his opponents that they undress? We are so far from leaving them with the robe and the rest, if only we can, we try to remove the robe and cloak opponent. And with so much devotion to obey the commands of the Lord, that is not enough not to give our opponents even the least of our clothes, on the contrary, if we can just allow it and things, tear them all! At this command goes together another very similar: in fact the Lord said: If someone will strike the right cheek, you offer him the other also (Mt 5:39). How many people think they are holding out his ears at least a little this or that precept, though show to run it, do it to heart? And who has never received a blow, if not many want to make? It is so far from offering to those who strikes the other jaw, which he believes to win not only beating the opponent, but actually killing him. What would that men should do to you - says the Savior - ye even so to them the same way (Matthew 7:12). We know so well the first part of this sentence than ever, we omit the second, we omit the usual, as if we knew not at all. We know very well what we want others to do, but we do not know what we must do to others. It really did not know! Would be less to blame due to ignorance, according to that: Who does not know the will of his master will be punished soon. But those who know and do not run, he will suffer much (Luke 12:47). Now our sin is greater for the fact that we love the first part of this sacred sentence for our utilities and our convenience, and the second part of the insult to God to omit the word of God is also reinforced by the apostle and inflation Paul, who, in his preaching, says: Let no one seek what is his, but what is the other (1 Cor 10.24), and again, I do not think individual to what is them, but what of others (Phil. 2:4). See with what he has faithfully performed the commandment of Christ the Savior has commanded us to think of us as we think of others, instead he commands us to care more convenient for others than our own. It is a good servant of the Lord and a good imitation of a great master as walking on the traces of it made, almost, clearer and sculpted in his footsteps. But we Christians do what Christ commands us or what the Apostle commands us? Neither one nor the other, I think. We are so far all of us to offer something to others with our trouble, that we take care of our supremely comfortable, uncomfortable others. (Salvia Marseille, The divine world government )

Some questions for personal reflection and comparison
The song calls for ethical conduct. It is to examine our lives every day to understand what conduct in difficult situations as a reaction when everything seems to be aimed against?
The prayer: what kind of prayer is our? I grow in perfectly with the Father, or a simple prayer to repeat because you have to say? I invoke the Holy Spirit, so I formed the interior according to the image of Jesus, making me able to love others like him and because of Him?


Let's pray before It will be enlightened by the Word. The Psalm invites us to revisit our lives and raise our praise to God for forgiveness (from Psalm 102)

Bless the Lord, O my soul,
that is within me bless his holy name.
Bless the Lord, O my soul,
not forget all his benefits.

He forgives all your sins and heals all your diseases
,
save your life from the pit,
around you with kindness and mercy.

The Lord is merciful and gracious, slow to anger and great in
.
not dealt with us according to our sins and
nor repay us according to our iniquities. How

far as the east from the west, so he
away from us our faults.
As a father is tender towards his children, so the Lord
is tender toward those who fear him.

contemplative act
The Word calls us once again to be sober and measured, we must be just and merciful as Jesus, who likes a lot of our sincere efforts to forgive and reconcile with those who have offended but first is and remains close to those who have been seriously wrong.

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"The Courtyard of the Gentiles"

"The Courtyard of the Gentiles,"
forum for dialogue between believers and non believers!

Saturday, February 12 10.00 - 13.00 Aula Magna
of Saint Lucia will present
.. the initiative of Cardinal Gianfranco Ravasi and the Rector of the University of Bologna and Ivano Dionigi intervene scientist Vincenzo Balzani, the constitutionalist Augusto Barbera, Massimo Cacciari, the philosophers and Sergio Givone. The meeting will be punctuated by readings of Augustine, Pascal and Nietzsche, played by actress Anna Bonaiuto.
For more information please visit: www.unibo.it .

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Prayer Prayer of the Fraternity of Romena

Hi!

Thursday, February 24 to 21 in S. Maria della Misericordia (Piazza di Porta Castiglione) will hold a prayer vigil, animated by the Society of Romena, with very beautiful songs of Antonio Salis.

The Fraternity Romena based at the parish church of the same name, near Pratovecchio (AR) and is home to numerous courses and seminars on spiritual themes, social and search within. E 'led by Don Luigi Verdi, who will attend the vigil, along with Don Arrigo Chieregatti.

not miss it!

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Lectio divina on Mt 5, 17-37

sixth Sunday in Ordinary Time / A

Lectio divina on Mt 5, 17-37

Blessed are those who walk in the law of the Lord

Invoking
O God, you reveal the fullness of justice in the new law based on 'love is' that the Christian people, gathered to offer the perfect sacrifice, is consistent with the demands of the Gospel, and for every man to become a sign of reconciliation and peace. Through Christ our Lord. Amen.

Read
17 "Do not think that I have come to abolish the Law or the Prophets: I came not to abolish them but to give its full completion. 18 Verily I say unto you: until they are past the heavens and the earth, it will not be one iota or one dash of the Law, until all is done. 19 Whosoever therefore shall break one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. Who does them and teaches them shall be called great in the kingdom of heaven. 20 I tell you, in fact, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. 21 You have heard it said by them of old "Thou shalt not kill, and whoever kills shall be submitted to the court." 22nd I tell anyone who is angry with his brother will be subject to legal proceedings. About says to his brother: "Stupid", will be answerable to the Sanhedrin, and whoever says, "Crazy," will go to hell fire. 23
So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave there thy gift before the altar, it should be 'first be reconciled to your brother, and then back to offer your gift. 25 will soon agree with your opponent while you are traveling with him, because the adversary deliver thee to the judge and the judge to the guard, and you will be thrown in jail. 26 Verily I say unto you will never get out until you have paid the last penny! 27 You have heard it said: "Thou shalt not commit adultery." 28 But I say to everyone who looks at a woman lustfully has already committed adultery with her in his heart. 29 If your right eye causes you to sin, and cast it from thee: in fact you should lose one of your members than that your whole body thrown into Gehenna. 30 And if your right hand causes you to sin, cut it off and throw it away: in fact you should lose one of your members than that your whole body go into hell.
31 was also said, "Whoever divorces his wife must give the act of repudiation." 32 But I tell you, whoever divorces his wife, except in the case union illegitimate adulteress and whoever marries a divorced woman commits adultery. 33 you have heard that the ancients were told, "Do not swear falsely, but shall perform your oaths to the Lord." 34 But I say: Do not swear at all, neither by heaven, it is the throne of God, 35 or by the earth, because it is his footstool, or by Jerusalem, for it is the city of the great King 36 no even swear by your head, because you do not have the power to make one hair white or black. 37 Let what you say, "yes, yes," "no, no" more than this comes from evil. "

A moment of meditative silence so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Is 57.15, Lk 16.17, Jn 8.5 to 24; At 18.13, 21.28, Gal 3.17 to 24; Mt 3:15; Ps 40 0.6 to 8; Is 42.21; Rm 8.4, 4.4 to 5 Gal, Hebrews 10.3 to 12, Dt 23.21 to 23, Sir 15, 16-21 [gr. 15, 15-20], 23.16 to 22 Mt, Jn 8:44, Ephesians 4.25, Mt 15.19; Col 3.9, 2 Corinthians 1.17 to 20; Col 4.6.


We understand in the context of the Sermon on the Mount speech which surprised the authority. Jesus tells them with force the need for a life of being children of God and brotherhood to all.
Jesus beginning with Moses giving the Law on Mount Sinai (Exodus 24.9), suggests the commandment of Jewish law. This he does by the Master. Its location - sitting - recalls the attitude of Jewish rabbis who interpret the Scriptures to his disciples. Jesus himself had given the authority to remove from their "treasure things new and old."
The message of Jesus in this initiative focuses on happiness in the biblical sense, which places man in right relationship with God and, therefore, the totality of life: happiness tied to the reality of the kingdom of heaven. In the second part is to develop the theme of "justice" the kingdom of heaven (5.17 to 7.12).
The evangelist Matthew describes Jesus' fulfillment of the law for us because he is the last word of the Father (Heb 1:1). Paul tells us that "he who loves his neighbor has fulfilled the law ... Fulfilling of the law is love "(Rom 13.8 to 10).

Meditation
vv. 17-18: Do not think I have come to abolish the Law or the Prophets: I came not to abolish them but to give its full completion. Verily I say unto you, until you have passed the heavens and the earth, it will not be one iota or one dash of the Law, until all is done. The items contained in these verses are addressed to some law-abiding, not only in its literal sense, but still in the spiritual sense, and feared that Jesus had the intention to overthrow the institutions established by God among them.
In these words Jesus makes a statement: his coming is to fulfill "the Law and the Prophets", a word common to refer to the Scriptures. The "Law and the Prophets", as measured by other passages in the Gospel (cf. 7:12; 11,13), express the thought of Jesus, God's will revealed in the Ancient Covenant. Jesus says, just like the rabbi, that no man can change the law so desired by God and protected by God not pass a single iota of the Law. The iota is the greek alphabet that stands for the Hebrew letter yod, the smallest of the Hebrew characters.
Jesus came not to abolish the Law but to carry it out. What is completed can not cease to be, but comes to be, precisely, in the conduct. The law made is not inconsistent with the law, but it is the full flowering. Jesus and his obedience and practice through the passion, death and resurrection has fulfilled the law.
vv. 19-20: Whosoever therefore shall break one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven. Who does them and teaches them shall be called great in the kingdom of heaven. In fact, I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
The verse is full of verbs that lead to the teachings of Jesus do the will of the Father (Mt 3.13 to 4.11). It is interesting to note that Matthew uses the verb to do, perform, only to Jesus, only he fulfills the Law, only himself with the characteristic fullness. Herein lie its authoritative call, which for us becomes a "sending" a task to accomplish in full the Law: "I tell you ..." (v. 18:20).
Referring to what has been said, we have here the scribes and Pharisees who did not comply with the law, because they set aside their traditions, and put into practice only externally. Scribes and Pharisees, two classes of individuals who, from two different points of view, regarded Jesus as a subversive of the law and the prophets.
The yeast of the scribes, the Pharisees, Sadducees and also was attractive because the perfection of the performance of the proposed law, and then the approval of God and why Jesus said that their righteousness, that is the core inspiration of their precepts, was false and did not lead to heaven but to hell (Mt 23.13 s).
So they pretended to be in vain righteous, and Jesus declares that those who wish to enter the kingdom of heaven must be holier than them, without a justice higher than that of the Pharisees, we can not be part of his Church, neither in this world nor in the world to come.
The "justice" in question here is not what we are charged for the faith, but rather a just and holy life that is the consequence of the first. So if we want our righteousness exceeds that of the scribes and Pharisees, agrees that it has its place in our hearts, and made manifest in our lives.
vv. 21-22: You have heard that the ancients were told, "Do not kill, and whoever kills shall be submitted to the court. " But I say to every one who is angry with his brother will be subject to legal proceedings. And whoever says to his brother: "Stupid", will be answerable to the Sanhedrin, and whoever says, "Crazy," will go to hell fire.
Here Jesus begins to address the issue of sibling relationships, to expose the true meaning of the commandment. The Lord does not forbid in a way absolutely angry. Anger, when directed against sin is permitted. "Be ye angry, but sin not," says St. Paul (Ephesians 4:26). Jesus looks at the hypocritical Pharisees "with anger" (Mark 3:5). He speaks here full of anger of hatred against his brother. In completely new perspective of the Sermon on the Mount, any lack of love for the next involves the same guilty of murder. In fact, the anger, the anger, contempt of the other is rooted in a heart devoid of love.
In this case, anger is sinful, it is disobedience to the sixth commandment is the murder that takes place in the heart, although not yet come to blows. "Whoever hates his brother is a murderer" (1 Jn 3:15).
Human life is sacred because it was created by God and has as its main aim is to return to God Only God is the Lord of life from its beginning to its end; anyone, under any circumstance, claim for himself the right to destroy directly an innocent human being (Catechism of the Catholic Church No. 2258). For Jesus not only killing shattered the law, but also with all those actions that seek to destroy or "defeat" the other.
Jesus shows here that God's law is "judge the thoughts and intents of the heart ', which is not only intended to punish violent acts, but even though the wicked arrangements from which they proceed. He leads the pact at its source, the spirit that produced it, and fight sin in its source, hypocritically spared by the Pharisees.
vv. 23-26: So if thou bring thy gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, it should 'first be reconciled to thy brother, and then come to offer your gift. Will soon agree with your opponent while you are traveling with him, because the adversary deliver thee to the judge and the judge to the guard, and you will be thrown in jail. Verily I say unto you will never get out until you have paid the last penny!
These four verses contain a practical application of the teachings of Jesus on the sixth commandment. Although our first duty is to make our worship of God, Jesus, to demonstrate the importance and necessity of reconciliation, says that the offender, even though he was about to make his worship of God should withdraw until he had confessed his wrong to his opponent, and had not been reconciled with him. It is not just a question of asking forgiveness is an urgent need to reconstruct the fraternal relations for the sake of my brother is good. Jesus says, 'Go before "... First of all, before praying, before donating, before the other take the first step, there is the movement of my heart, my body to the other. That go to the other aims the reconstruction of the tear, a movement that tends to reconciliation.
mutual forgiveness and reconciliation are a condition for participating in the worship of them is not possible without the relationship with God
vv. 27-28: You've heard it said: "Thou shalt not commit adultery." But I say to everyone who looks at a woman lustfully has already committed adultery with her in his heart.
The sixth commandment (Exodus 20:14) also refers to the ninth: "Do not commit adultery." The desire of women on this verse does not refer to a simple thought but about a sinful. This is not only to married women but also unmarried. Gaze which Jesus speaks is not produced by a fleeting thought, immediately suppressed by a holy vigilance, but it is a direct gaze from the will of man in order to stir up in himself and in others impure passions. Examples of these 'looks' sinful severely condemned by the Bible there (cf. 2 Sam 11:2; Dan 13:20).
Against the 613 precepts of the Law numbered by the rabbis Jesus, taking the Old Testament, points out that the commandment is but one embraces every act and every moment of life: "You shall love the Lord your God with all your heart and with all your soul and with all your mind and love your neighbor as yourself. " It is from this commandment that "depends on the whole Law and the Prophets "(Mt 22, 37-40).
vv. 29-30: If your right eye causes you to sin, and cast it from thee: in fact you should lose one of your members than that your whole body thrown into Gehenna. And if your right hand causes you to sin, cut it off and throw it away: in fact you should lose one of your members than that your whole body go into hell. 'Cava your eye cuts your hand, "Jesus uses a particularly strong language to underscore the seriousness of the threat posed by the look sinful. He applies his teaching to each. These are strong images, which are also related to the sixth and ninth commandments, that Jesus probably did not use, but were clear in relation to circumcision. You must locate and remove from the heart any thought or feeling states that, although tied to our nature, prevents us from achieving the full dignity of God's will for our body. So what is to draw, to be cut is not a part of the body, but the lust which feeds and grows through the eye and hand.
The metaphor is probably taken from the surgical experience, and in any case is suitable as an illustration of the subject, since it is known to everyone, when the body's health is compromised by a member, do not hesitate to cut to avoid death. It is better to refuse the satisfaction of a lust bad in this life, saith the Lord, who indulge in the power of sin, which leads to destruction.
vv. 31-32: It was also said: "Whoever divorces his wife must give the act of repudiation." But I say unto you, whoever divorces his wife, except in the case of illegitimate union, the adulteress and whoever marries a divorced woman commits adultery.
ancient times, the divorce was normal for various reasons, the Lord forever excludes any form of divorce. This is adultery for both sources, if you said, and also for their new spouses. The prescription is clear and admits of no exceptions. Describes only the case of concubinage in the text greek (pornéia) indicates prostitution, is as idolatry, as is the practice of selling one's body. While the corresponding term in Hebrew is zenût (lewdness, fornication), a derogatory term by which the rabbis called the marriages invalid, such as contracts between relatives, forbidden by the Mosaic law (cf. Lev 18), but allowed the right-greek Roman.
Matthew writes for a Jewish environment and elsewhere do not find the same problem (cf. Mk 10:1-12, Lk 1 Cor 16.18 and 7.10 to 11). The law indissolubility, then, according to Matthew, should not extend to unmarried 'name from God. "
vv. 33-35: You've also heard that it was said to the ancients: "Do not swear falsely, but shall perform your oaths to the Lord." But I say: Do not swear at all, neither by heaven, for it is God's throne, nor by the earth, because it is his footstool, or by Jerusalem, for it is the city of the great King is
Here again the 8th commandment (Exodus 20:7), Jesus refers to various passages of the Pentateuch in which you give the rules for the regulation of the oath (cf. Lev 19.12; 30.2 Nm). The practice of swearing, common to all people, was to call God as a guarantee of truth. But since the circumstances of life gave many opportunities to use the oath, it was easy to abuse or carelessness or failure. Now Jesus with the words "swear not at all", requires that every oath is included at all (cf. Sir 23:9). Oath is an act that requires consistency with life, but then among honest people, who have unity of life, there is no need to swear, just the word. Teaching of Jesus echoes the warning of the apostle James: Above all, my brethren, do not swear either by heaven, nor by the earth and do not make any other oath. But your 'yes' be yes and your 'no' no, in order to avoid condemnation. (James 5:12).
vv. 36-37: Do not swear by your head, because you do not have the power to make one hair white or black. Let what you say, "yes, yes," "no, no" more than this comes from evil. " The oath, roughly speaking, a promise is accompanied by an invocation of the deity called as a witness to what they say. The Jews swore by heaven (as recommended by Philo) for the Holy City and other realities related to Jesus, God forbids any oath so that man can not have either of God (vv. 34-35), nor of himself (v. 36). You can not bind Because God does not belong to us and even ourselves because we belong to Him
This reflects a very common oath among the Jews: the oath in his own head, as if to say, "for my life!", "For 'my soul. " That is: That I might die if this is not true! Our Lord forbids to swear so, and gives the reason: "because you do not have the power to make one your white or black hair."
The word "power" in the text has the sense of greek "revolutionize the hair color, not edit them with paint or chemical preparations.
The sense of the verse is obviously the one that comes from finding that having no power over our lives represented by the "head" (head), that God alone can shorten or lengthen, we are guilty for that oath, swearing by the Creator as our own.
This discourse of Jesus is not pure humanism and everything is treated from the standpoint of God's truth one man is in line with the "yes" and "no" who speaks with the roots of his feelings and his thoughts.

The Gospel in the mind of the Church Fathers
"I tell you that unless your righteousness exceeds that of the scribes and Pharisees, ye shall not enter
the kingdom of heaven" (Mt 5.20), if not avoided, ie not only those minimum precepts of the law begin to form man, but even these added by me, that I did not come to abolish the law but to perfect it, will never enter the kingdom of heaven. But you tell me: "If before, talking about those minimum precepts, said that the kingdom of heaven shall be called least everyone who has transgressed one of them and taught others to do so, and will be called great anyone who has observed and will be taught to do so - then it will already be in heaven because it is great-what need to add more than the minimum precepts of the law, if those who observe them and teaches them can already enter the kingdom of heaven, for it is great " ? That ruling, "Who does them and teaches them shall be called great in the kingdom of heaven" (Mt 5, 19). Must be interpreted in the sense that now I will. Your righteousness exceeds that, he says, that of the scribes and Pharisees, because if there will be no more enter the kingdom of heaven. So those who transgress these commandments and teaches so minimal, it will be called the least: those who observe these precepts small and thus teach, it is not believed to be already large and suitable to the kingdom of heaven, yet not so small as one who violates them. Because he is big and fit to the kingdom, must do as Christ taught and now teaches, what is required that his justice is greater than that of the scribes and Pharisees. The righteousness of the Pharisees is not to kill, the justice of those who enter the kingdom of God is not angry for no reason. Do not kill so it is the least and those who transgress will be called least in the kingdom of heaven. Who then will look great and will not be immediately suitable for the kingdom of heaven, but will rise to some degree already. Instead it will be perfect if you do not be angry without reason, and observe whether this will be far from killing. So who teaches us not to be angry does not transgress the law that commands us not to kill, but rather perfects it, to guard the innocence outside, is not killing, and the heart giving scope to anger. (St. Augustine, bishop, Speech 1.9. 21).

Note again at this point, as Jesus validates the old law, making a comparison between this and the new: he shows that are of the same lineage, which have the same origin, they more or less, are of the same gender. He therefore rejects the old law, but wants to develop it. If the old law had been poor, Christ would not have bothered to implement it nor to improve, but I would totally rejected. You might wonder why the old law, though good in itself, does not lead to more men "Kingdom". I answer that, obviously, it does not save as men who live after the advent of Jesus Christ, because they are now, having received a grace far greater than before, must therefore support the toughest battles. But all those who lived before Christ and were faithful followers of the old law, you are saved. Jesus himself says in the Gospel: Many will come from east and west and sit at table with Abraham, Isaac and Jacob in the kingdom of heaven (Matt. 8:11). And we see that the rest of Lazarus, while enjoying the great joys of heaven, resting in the bosom of Abraham (cf. Lk 16). In short, all those who shone in the Old Law of vivid light, shone in his life for having translated his precepts. If this law had been bad, or had an author other than God, Christ at his coming, would not have made. If he had consented to do it only to attract Jews and not to show the same origin and refinement between the old and the new law, then why not have also tried to improve the laws and customs of the Gentiles, to attract the same How? So it is quite clear that if the old law has ceased to save men, not because it was evil, but because the time has come where the precepts must be higher. If the former is less perfect for the new, that does not mean that it is evil: if so, his sentence would fall equally in the second. And, in fact, if we compare the knowledge that we now have the new law with the knowledge we have in the Hereafter, the present one is partial and imperfect, and certainly disappear when sopravverrà the sky. When it came to that which is perfect - says Paul - what is imperfect will be abolished (1 Cor 13:10): This happened to the old law, he entered the new one. For the same reason, we should not despise the new law, the fact is, that it must stop when we are in heaven and "that which is imperfect will be abolished." We say that it is great and sublime, in fact, rewards promised by this law are far greater than those promised by the ancient and in it the grace of the Holy Spirit is far more abundant. God, therefore, rightly demands that we more fruits and gifts. He now promises no more a land flowing with milk and honey, or a long old age, or a large number of children ol'abbondanza of bread and wine, and large flocks of sheep and oxen, but it promises same sky and heavenly things, the dignity of being sons of the Father, brothers of the only begotten Son, his heirs, partakers of His glory and kingdom, and a host of other rewards. Paul makes us understand clearly that we have received aid much larger, when he says: There is no condemnation for those who are in Christ Jesus and live, not after the flesh, but after the Spirit, because the law of the Spirit of life set me free from the law of sin and death (Rom. 8 0.1 to 2) (John Chrysostom, Commentary on the Gospel of St. Matthew )

Evagrius said: "It is something alien to the monks angry, and sad people," and again: "If anyone has won the` anger , he won the demons, but if he is defeated by this passion, totally alien to the monastic life, with what follows. What shall we then say to ourselves, that we do not stop even to anger and all `anger, but sometimes we go up to the grudge? What's more, if we do not cry this miserable and inhuman conditions? Watch therefore, brothers, and we help ourselves, under God, 'to be freed from bitterness of this ruinous passion. Sometimes one makes a "Metania" to his brother because of the two, obviously, there `has been upset or friction, but also after the" Metania "remains saddened and thoughts against him. No, he should not be considered of little importance, but must cut away as soon as possible. It is resentment, and c `is a need for much supervision, as I said, penance and struggle not to dwell at length on these thoughts and is in no danger. In fact, doing the "Metania" to fulfill this precept, it is, yes, remedied all `anger at the time, but has not yet fought the resentment, and so he is left with resentment against his brother, why else is the grudge, the other` s wrath, anger and other disturbance in the other. I tell you an example, because you understand better. Who starts a fire at first has only a piece of charcoal, which is the word of the brother who has grieved here is just a piece of charcoal: that is never the word of your brother? If the bear, turn off the coal. If, however, continue to think, "said` Why me? I can easily answer! If he had not wanted to grieve, there `s going to say. You'll see! So am I. I can afflict them, "here, you've made a bit of pieces of wood or similar material, as one who lights the fire, and you did smoke, which is the disturbance. The trouble is this upheaval and a clash of thoughts, which awakens the heart and makes aggressive. Aggressiveness is the Impulse to repay their debt to those who have grieved, that becomes even daring, as he said the `" abbas "Mark:" The malice entertained thoughts aggressive makes the heart while away with prayer and hope the makes contrite. " If it had borne the little word in your brother, you could turn off, as I said, even that small charcoal, before the birth of the disturbance. But even this, if you want, you can turn it off easily, as it begins, with silence, prayer, with a "Metania" done with all my heart, and if you continue to smoke irritates and excites the strength of your heart to think, "Why would you have said? I can easily answer, "for the battle itself, so to speak, and the collision of thoughts the heart wears out and becomes hot, and then raging anger. Anger is a bubbling of the blood that surrounds the heart, as St. Basil. Here was born the anger is what we call quick temper. But if you want you can turn it too ', before it becomes anger, but if you continue to disturb and upset, you come to find someone who has put more wood on the fire and the fire flares up more and more, and so then comes the fire, which it `s wrath. This is what `s said" abbas " Zosima, when asked what it means to the sentence that says: "Where there` s anger quiets the battle. At the beginning of the disturbance, when it begins, as we have said, to bring some spark and blow smoke, if just one criticizes himself and makes a "Metania" before they go on and become angry if they remain in peace. But after that came the anger, if not it is quiet, but still troubled and irritated, it is find, as we said, giving as a wood fire, and continues to burn until it produces large fire. How, then, the embers of charcoal coals and get put away and will last for years without damage and rot, even if there jumps above water, so `s wrath, if it lasts over time, becomes ill and then, if no blood is spilled, you can not depart from it. Here, I told you the difference, good care, 'cos you've heard that it is the first disturbance, so that `s the anger, the` anger, resentment. See how one word you will come to an evil so great? For by now he had turned the blame on themselves, if he had not wanted to justify himself, and in exchange for a single word mention two or five to return evil for evil, he could escape all these evils. For this, I always say, when the passions are young, cut away before it `s need to strengthen, at your expense and then suffer. One thing it is tearing at a small plant and a `other uproot a large tree. (Doroteo Gaza Instruct . 8, 89-91)

Some questions for personal reflection and comparison
How do I live the precepts of God's law as a law of freedom or as an obligation that makes me slave?
As Christians we have the mission of giving practical expression to that which animates us from within. What is the assurance that we are giving our trust in God?
In life I'm always open to Jesus' request for a greater justice? I am aware that they are not yet in full justice? I compared the act of God?
My Justice is committed to imitate something of God's justice, his generosity, his creativity? How do I live in society
the commandment not to kill? In my gift to the altar, I give more importance to God or to his brother? My talk is sincere and full of deceit, hypocrisy?
And the commandment which refers to marital relations? And the sincerity in relationships and actions?


Let's pray before the word leaves illuminated by it. The Psalm invites us to obey the law of the Lord with all the personal commitment. The new practice of justice to enter the kingdom of heaven can not only come from a commitment to individualism, but from a family dialogue and consistent with the Word of God (from Psalm 119 (118)

Blessed is he who is healthy in its way
and walk in the law of the Lord.
Blessed is he who keeps his teachings
and seek him with all my heart.
You
promulgated
because your precepts to be observed in full.
are stable in my ways
keep your commandments.

Be kind to your servant and I live,
will keep your word.
Open my eyes because I
consider the wonders of your law.

Teach me, Lord, the way of your decrees
and will keep it until the end.
Give me understanding, that I watch over your law
and look with all my heart.

contemplative act
The fundamental choice of all our existence is in our freedom or God in Christ, or away from him, deprived of true freedom and love. "If your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (Mt 5:20).

Apbiology Lab Manual For Students.rar

UL

I do not write anything, I leave you to judge from the video! :)



Regards. Dave

Little Ladies Rockers

on Mt 5:13-16

V SUNDAY OF ORDINARY TIME / A

Lectio divina on Mt 5:13-16

The just shines a light

Invoking
O God, O God, who manifests in the madness of the cross as your wisdom is far from the logic of the world, grant us the true spirit of the Gospel, so ardent in their faith and tireless charity become light and salt of the earth. Amen.

Read
13 "You are the salt of the earth: but if the salt loses its saltiness, how can it be salted? A good for nothing but to be thrown out and trampled by the people.
14 You are the light of the world can not be hidden is a city on a hill, 15 No one lights a lamp puts it under a bushel, but on the lamp stand, and so does light to all in the house. 16 Thus Let your light shine before men, that they may see your good works and give glory to your Father in heaven. "

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Jn 1:9, 3.21, 8.12; 9,1-7.10-13.16.34-39, 6.6 Gb; Bar 6.27; Lev 2:13; 4.21 to 22 Mc, 9.50, Psalm 119:105, 1 John 2.8 to 11, Fil 2.14-16, Rev 21:24, Lk 8.16, Ephesians 5,8-9.13; 1 Corinthians 10.31; 1 Pet 2.12

Understanding
After the proclamation of the beatitudes, in his "Sermon on the Mount" the Lord continues to define directly to those who want to be faithful, with two titles, including at least one is quite problematic, "salt of the earth" and "Light of the World."
The difficulty of the symbolism of salt is a primary obstacle to a correct understanding of the saying of Jesus, the experiences of each may change the view we have of this mineral. Before the advent of refrigeration salt was considered an excellent preservative and is used to give flavor to food, the ancient nomads and Palestinian farmers near the Dead Sea used it to heat up because of its combination with bitumen, and for us modern (but even for the ancients, Ezra (4:14) calls the Persian officials "those who eat the salt of the palace ') indicates the means of economic survival, "the person" well-known reference to the "salt of wisdom", a ritual that was introduced in the baptism from the superstitions of the barbaric culture of the early Middle Ages, but the completely unknown to all the ancient churches.
The text of the Gospel makes it clear that the continuity and visibility of those who work for the kingdom of God are well highlighted by images of salt and the oil lamp, which can never fail to function (to give flavor and light). Jesus therefore a task entrusted to his disciples, the land needs of today and I will taste is the salt of the earth!

Meditation
v. 13: You are the salt of the earth: but if the salt loses its saltiness, how can it be salted? A good for nothing but to be thrown out and trampled by the people. the grammatical form is used in the second person plural, as if to take up the subject of 5.11 to 12. Jesus calls his disciples as the salt of the earth, so salt is intended to exercise a function on the ground, men. At the same time 'a warning to keep in flavor, not to be poor or already expired is likely to be insignificant for all. The evangelist Mark helps us understand the function that is here: "Everyone will be salted with fire indeed. Good What is the salt, but if the salt has become tasteless, with what you give flavor? Have salt in yourselves and be at peace with one another "(9.49 to 50). We have these words in a sacrificial content that refers to Lev 2:13. The insistence on
triple rooms, and a definition of "salt with salt 'shows that offering the sacrifice," memorial on the altar, the sacrifice of sweet aroma to the Lord "(Lev 2.2 b), the holy of holies among sacrifices of the Lord (Lev 2.3 b) must be fully prepared, well seasoned and well cooked, to be true sacrifice in which you participate spiritually first, and then the banquet as a sign of communion.
Every disciple must be prepared to be with the Lord, this sacrifice of sweet aroma to the God of the covenant, redemption and communion of the earth among men. If the salt does not have any such sacrificial function, will have no appreciation "from outside". You must have this sacrificial halls inside the heart, and then the spiritual sacrifice will be peace on earth.
There is thus a dimension of responsibility and awareness of vocations in the life of the believer. He must measure his life, the meaning of things he does, not only in reference to himself, but in reference to the whole world through the eyes of God
vv. 14-15: You are the light of the world can not remain a city that is hidden on a mountain, or light a candle and put under a bushel, but on the lamp stand, and so does light to all in the house. addition of salt the image Jesus uses the image too light, another reality with a very specific service. The background is Is 2:2-5. The image of light is part of the invitation to Israel: "House of Jacob, come, walk in the light of the Lord" (2.5). In Is 42:6; 49.6 Israel is called to be a "light unto the nations." Paul takes up this theme of the vocation of Israel in Rom 2.19 ('a light to those who are in darkness. ")
Another message to the disciples: "You are the light of the world." How? We view the world not because produce some light, but because we are enlightened by Jesus So every disciple is light with all its poverty and weakness. He is the one who should be capable of transmitting light to enable the real world to navigate and drive. If our life was lit up this is not only a view of ourselves and of our way, but in view of the way of all: Jesus is illuminated by light which we in turn become a light for others.
The sense of mission is this: it is a "brainwashing" is not the way of Jesus is to let others see the light that we saw ourselves so that others can enjoy it as us. The encounter between Saul and Ananias an example to us (cf. Acts 9.1 to 19). All this is done with words, but accompanying them with an existence that would take its direction from the light of Jesus
The Psalmist reminds us that God's word is a lamp for our path (Ps 119:105). If our lives are enlightened by the Gospel effectively and preserves the fidelity to the Gospel in the midst of the state of the world, it immediately becomes witness to the light.
To understand these words, Jesus uses the comparison of the tub (container to measure the grain, used as a shelf). The light is at the top to shine throughout the house (Mk 4.21, Lk 8.16, 11.33).
This expression is easily understood if we refer to the custom of the time of Jesus, then the flame was obtained from fat, and with a puff off one of those lamps meant to fill the room of an unbearable stench.
For this they used to put a bushel basket or other container that was to hand over the flame, getting that went out from lack of oxygen without the stench.
Christ simply says that the light should not be turned off, but must always illuminating. It must be like a lighthouse located close to the port that lights up the route.
v. 16: So let your light shine before men, that they may see your good works and give glory to the Father your in heaven. The final verse of this passage contains the reasons that the Lord gives this feature: that light has shone before men as a good example (cf. Rom 14.18; Phil. 2:15; Fm 6, Ephesians 5:8 - 9, 1 Pet 2.12).
The disciples did not live for themselves, self-sufficient in a corner of the world, but in public, visible and accessible to men.
The text requires a transformation of the Christian life that may be able to convince people. The disciples as children take so other children to the Father, but always following the Only Child. A gospel experience is expressed in the community. Everything about the land, primarily concerned with the consistency with where Christians live their presence in the world, each land has to rely on the taste of the disciples on the taste of the Church. The disciples, the Church can be seen, not hidden.

The Gospel in the mind of the Church Fathers
How the Word has it that Christians, as disciples of Christ, shaped only by what they see in him or hear from him. Light of the world, so as not to admit the wrong and enlighten those who draw near to them so that they know the truth, and become what they should be or what they are showing. As the salt in the earth, so that those who have fellowship with them will be renewed in the spirit to become incorruptible (Basil the Great, Moral 80,1.9 s).

of good works shine our light and illuminate the path from the night of this world brings to light the eternal light (Cyprian, The Unity of the Catholic Church ).

your works shine before men, that they may see your good works and glorify your Father which is in heaven (Mt 5:16). Not so "because you are seen by them, with the intention of converting them to you, so if you're something you're not from you, but" why glorify your Father which is in heaven ", which convert to become what you are (Augustine, The City of God , 5:13-16). The sorrow I feel right

when I remember that on holidays the assemblies were similar to the vast expanses of the sea and that but now you do not see gathered here even a small part of that crowd! Where are now those who are in the solemnity due to so much sadness for us? I miss it and I grieve for them because the thought that many of those who were being saved are perishing. What we have to suffer great loss of brothers, becomes small as the number of those who achieve salvation, so that the most significant of the Church turns into a dead and inert.
And what we got to do? some may say. You very much regards, because you will not be cured, not encouraged them, not help them with your advice, you can not attract and almost force them to come, and do not recall them with great negligence. For Christ, when we called salt and yeast and light, he wanted to show that we must not only be useful to ourselves, but to many others. Those elements actually are and shall benefit the other: the light does not shine by itself, but for those who are in darkness and light you are not alone to enjoy the light, but bring back those lost. What use is it when the lamp does not light to those in darkness? And you need to be a Christian if you do not convert anyone to virtue?
Similarly, salt is not only purifies itself, but stops the corruption of the body and does not let dissolve and perish. So too: since God has made you the spiritual salt, collect and gather the corrupt members, ie siblings negligent, as well as those who toil in mechanical work continuously, so that, freed from sloth of spirit as a gangrenous wound, can become part of the body of the Church. That's why we called yeast: it, although small, does not ferment itself but the whole mass, as large and huge.
Even so, though few in number, be very powerful for the faith and love for the worship of God
just as the yeast is not inert because of its smallness, but the heat inherent in its nature and by virtue of its property has the upper hand on the ground, so do you, if you like, you can bring a far greater number at the same fervor and the same love (John Chrysostom, bishop, "Homilies on some passages in the New Testament ").

"You are the salt of the earth" (Matt. 5:13). With these words he shows that it was necessary to give them those great precepts. He says, in essence, not only for their personal lives, but also for the salvation of all men what the teaching will be entrusted to them. I am not sending you out - seems to say - as a time the prophets were sent to two cities, or ten, or twenty, or a particular people, but I send you to the earth, the sea, the whole world in this world that lives in corruption. Saying: "You are the salt of the earth," suggests that the substance of the men was made tasteless and corrupted by sin. For this reason he calls his apostles especially those virtues which are necessary and beneficial to convert many.
When a man is meek, humble, merciful and just, does not take itself closed under similar, but makes these excellent sources, stemming from his soul, spreading the benefit of others.
Besides, who has a pure heart, who is not in dispute, those who suffer persecution on account of truth, puts his life for the good of all. Do not think, therefore - it is Jesus as saying - that I pull you in battles and occasional minor reasons for which I am 'the salt of the earth. " But why? They may have healed that which was corrupt and rotten? No, this is not what the Apostles did. Salt can not remedy the rot. The apostles, I repeat, did not do this. But when the grace of God they will prove to be truly the "salt of the earth, maintaining and retaining men in this new life they have received from God It is the work of Christ to free men from the corruption of sin, but it is up to the apostles with their concern and their efforts to prevent them falling back into that state of corruption. Watch as, little by little, Jesus shows that the apostles are above the prophets. He calls them not only doctors of Palestine, but masters of "the whole world" and strict teachers and terrible. And what is admirable is the fact that, without flattery, and not to please men, but on the contrary, behaving like the salt, there has been loved by all. Do not be surprised, then, - Jesus appears to continue, - if, neglecting the others, I turn particularly to you and draws you in so much risk. Consider how many and what are the cities, peoples and nations to which I am going to send you. So, I do not want you just to be prudent and wise, but I want you to do the other similar to you. How to be wise people, upon which the salvation of others! It should be a virtue of their abundant, so as to participate in the benefits to other men. Well if you do not have enough virtue to communicate it to others - seems to conclude Jesus - do not even have enough for yourself. Do not complain, then, almost as difficult as it was too hard and I ask you. Others, in fact, that is located in a mistake, you can convert your means. But if you lose your place, you will lose yourself and others with you. The more important tasks that are entrusted to you, the more you dedicate yourself to others with zeal. This is why Jesus says the following words: "But if salt becomes tasteless, with what will make him taste? A null` Another plus is good to be thrown away because it is trodden under foot of men "(Mt 5:13).
When other men would fall into a thousand faults, they can obtain forgiveness. But if the master himself becomes guilty, and nothing can excuse his sin will be punished with extreme justice. Fearing that the apostles, hearing that the world would have them covered with injuries that they would be persecuted and that she would tell them all the evil you have been afraid to come forward and get in the middle of talking to people, Jesus openly declared that if they were not ready for this, in vain he had chosen. You do not have to fear - seems to say - to be slandered; you rather be afraid to look flattering, because then a salt diverreste tasteless, 'null' else to good to be thrown away, to be trodden under foot of men. " But if you kept all your flavors in the face of corruption, and then if people say bad about you, rejoice because this is the 'effect that makes salt, bites and stings the wounds. The curses of the men will inevitably follow, but instead of evil comes, they attest to your firm. If, however, the fear of slander will save the force that is necessary, then be put to far worse consequences and you will be covered by injuries and contempt of all: that the words mean "trodden under foot of men."
Immediately after the Savior goes even higher in comparison: "You are the light of the world" (Mt 5:14), - he says. Do not call them only light of a people or twenty cities, but "light of the world, of all the earth, and intelligible light, brighter than the sun's rays, as well as salt, which has just spoken, is a salt entirely spiritual. He speaks first of the salt, and after the light to show what good comes from harsh words like salt and as a useful effect comes from a strict doctrine, which strengthens the soul and not allow you to relax and become corrupt, but raises and leads as to hand over path of virtue. "It can not a city that is set on a hill is hidden, nor do men light a lamp and put it under a bushel, but on a stand and so it is light to those who are in the house" (Mt 5:14-15).
stimulates Jesus Christ once again with these words to his Apostles monitor their conduct, warning them to be always on the alert because they are exposed to the eyes of all men and fight in an arena in the middle of high ground. Do not stop - he says - to consider where we are now seated and that we, here we are in a small corner of the world. You will be the sight of all men, as is a city set on top of a mountain or a lamp that shines on a candlestick in a house ... "Shine the same way your light in the eyes of men, that seeing your good works give glory to your Father in heaven (Mt 5:16). I, in fact - Jesus seems to say, - I turned on the light because it continues to burn, you must be vigilant and zealous not only for you but also for those who have obtained the same law and were conducted at the truth. The libel will not overshadow your glory, if you live with perfection and to convert all people. let your life be worthy of grace and truth that you have received, and how this should be preached everywhere, so your life goes hand in hand with it. But, in addition the salvation of men, Jesus highlights another effect, valid in the fight to keep vigilant and to promote all the zeal. Not only does convert the entire world, he adds - living in this new way, but the glory of God If you do otherwise, you will be guilty of the destruction of men and the fact that the name of God will be dishonored by the blasphemers . (John Chrysostom, In Matth . 15, s. 6)

Some questions for personal reflection and comparison
Even today renewed the words of Jesus: "You are the salt of the earth, the light .. "as a reflection of God my life is to see? What
sense of things, of God I love those who enjoy meeting?
I'm really capable of doing great work?


Let's pray before the word leaves illuminated by it. We make sure that the light enters into our hearts to discover our path guided by Christ the Light of Truth (From Psalm 111):

Check in darkness, light to the upright:
merciful, merciful and just .
good man takes pity and lends,
conducts his affairs with.
He did not waver for ever
forever be the memory of the righteous.
Bad news will not have to fear,
balance is your heart, trust in the Lord.
Fair is his heart, not fear,
he gives to the poor,
his righteousness endures forever,
stands in front of his glory.

contemplative act
St. James compares the Word of God as a look in the mirror and then put it into practice. Edith Stein calls "You have to be like a glass through which the light of God descends upon the world. The glass can be opaque or dirty, or obstruct the light."

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Lectio Divina Lectio Divina Lectio Divina

FOURTH SUNDAY OF ORDINARY TIME / A

Lectio divina about 5.1 to 12 Mt

Blessed are the poor in spirit

Invoking
O God, you promised to the poor and humble joy of your kingdom, is' the Church is not deceived by the powers of the world, but in the likeness of the gospel of small, follow with trust her husband and Lord, to experience the power of your Spirit. Amen.

Read
1 Seeing the crowds, he went up the mountain: he sat down and came to him and his disciples. 2 He began to speak and taught them, saying
3 "Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
4 Blessed are those who mourn, for they shall be comforted
.
5 Blessed are the meek,
they will inherit the earth.
6 Blessed are those who hunger and thirst for righteousness, they shall be satisfied
.
7 Blessed are the merciful, for they shall obtain mercy
.
8 Blessed are the pure in heart, for they shall see God

9 Blessed are the peacemakers, for they shall be called sons of

10 God Blessed are the persecuted for righteousness, for theirs is
the kingdom of heaven.
11 Blessed are you when men revile you and persecute you and utter all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven. " For so they persecuted the prophets who were before you.

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Es 22.25 to 27, 23.11, 19.9 to 10 Lv; Dt 15.7 to 11; Is 30.18; 61.1-3; 67,10.12 -13; Ps 85.15, 102.8; Thurs 4.2; Gl 2.13, 1 Jn 4:8,16; 13.17 Lk 1:48, 6:36-37; Sof 11.28 3.12 Gc 2.5 Mt 5.20, 11.29, Ephesians 2.14 to 17, 1 Peter 3.13-15, 4,14.

Understanding
This Sunday we are called to reflect on the beatitudes, as if to say that the first good news that the Lord Jesus gives us is happiness.
The Gospel of the Beatitudes is the first part of the "Sermon on the Mount." The mountain is the place of revelation, both for the glorious transfiguration of Jesus, for his word, the mountain also has a more specific meaning: it does remind us of the Sinai, the mountain of the promulgation of the law and the conclusion of the alliance. Matthew offers Jesus as the new Moses and his word is the word of life, and new laws ("But I tell you ..") does not abolish the old, but brings it to fulfillment. All the great Sermon on the Mount traces the path of a disciple in the footsteps of the Kingdom. The Beatitudes constitute the starting point of amazing, "scandalous", but also comforting. While we wonder what to do, Jesus shows us first of all what God does, he invites us to open our eyes to gaze upon the arrival in the kingdom of heaven and be amazed by his coming.
We read the Beatitudes as the commitments that we have asked, but first as part of a spiritual portrait of Jesus Christ, Jesus of Nazareth. It is a reading in the ancient Christian tradition, it dates back at least to Origen says: "The Beatitudes are the image of Jesus, so many icons of the spiritual figure of Jesus." So if one wants to understand who Jesus is can read any Gospel, can look on his face from these perspectives, what Jesus was, because it is communicated to the believer in turn himself alive. God took the initiative to establish his Kingdom: before we act, we are called to welcome him.

Meditation
vv. 1-2: Seeing the crowds, he went up the mountain: he sat down and came to him and his disciples. He began to speak and taught them. We have a people represented in these verses from the crowd and the disciples who make listeners. The site is down a mountain from which the Word of God. From this place Jesus show himself to everyone with his talk and teach. The mention of the
crowds at the beginning (5.1) and at the end (7:28-29) is the frame of the speech to the education provided by Jesus to Israel. Does this indicate a potential multitude of disciples, to whom the church is sent on a mission to bring the teaching of Jesus (cf. Mt 28.19-29). In fact, the teaching of speech is not intended only for the small group of disciples, who in any case are not necessarily the "twelve apostles". The place in fact, has a more theological significance as topographic Luke does. The Mount of the Beatitudes is the echo and the fullness of Mount Sinai is the place of divine revelation [cf. vocation of Moses at Horeb (Ex 3.1 ss) delivery of the Law at Sinai (Ex 19.1 ss), the sacrifice of Caramel (1 Kings 18.20 ff); Elijah at Horeb (1 Kings 19.1 ff), the transfiguration (Mt 17.1 to 8), the apparition of the Risen One to his disciples (Mt 28.16 ).
Jesus sits on this mountain (this is the position of the master and his word has an authoritative tone) and opens her mouth to teach. The verb "to teach" (edidasken) in Matthew is used exclusively in this speech, here and in 7.29. The speech is also wisdom in the formula, which refers to Ps 77.2 (cf. Acts 8.35, 10.34), is a teaching, technical term to indicate that Jesus is the authorized interpreter of the Word of God in scripture TA
v. 3: Blessed the poor in spirit, for theirs is the kingdom of heaven. think of this before happiness as a fundamental attitude to welcome the Kingdom. There is in this verse is an example of how to deal with God makes us a better understanding of the interdenominational Bible: "Blessed are those who are poor before God," indicating that those who in life have learned to rely only on God
"The poor in spirit" are the people who are placed before God as beggars, the needy, who know they need Him, to depend entirely on Him We can define the attitude of faith that is not doing anything but is ready to receive anything, is put as a record of his life to the initiative of God and not our abilities, not the affirmation of ourselves, even as a spiritual statement, but rather the willingness to receive grace and the gift of God .
v. 4: Blessed are those who mourn, for they shall be comforted. The background of this verse is Isaiah 61.2-3, where the prophet's mission is to comfort all who mourn in Zion. To these Jesus promises comfort (cf. Lk 2:25), indeed he himself will wipe away their tears (Rev 7.17, which quotes Isaiah 25.8, Rev. 21:4). The weeping, are primarily those who suffer from the obstacles World fulfillment of God's will for salvation (cf. Luke 4.16-22; Is 61.1-6), then an attitude that man chooses himself faced with the reality of society and the world, where Christ, God , God's justice and love that comes from Christ make the figure of the great absent. It is not possible for the disciple to rejoice when there is injustice, oppression, falsehood and hypocrisy when it seems that God is excluded from human society and values \u200b\u200bthat build it.
v. 5: Blessed are the meek, for they will inherit the earth. are shooting here the words of the Psalmist: "But the meek shall inherit the land and enjoy great prosperity [peace]" (Ps 37.11). The Hebrew word for "meek" is 'anawim, a little' see resume 3. These are not timid, but the very poor in spirit that they accept without bitterness or resentment of their condition and find strength and serenity in a courageous endurance (cf. Ps 37,7-9.11.29.40).
In language and in the context of the Gospel, the earth, is the promised land. But the word "land" means now the kingdom of heaven, or the new way of living, according to the spirit of God that Jesus announced and inaugurated.
"The land, which is always of God must be lived as a gift and shared administrative layer in justice and brotherhood, God's gift to the people, to live without violence, gentleness, peace and mutual hospitality. This is the only way to possess it with confidence and result in peace. The violence has not really land, because his threat back on him and denies him the security.
myths not only can "inherit" the land, stay there safe without violence, but are only able to transmit in turn inherit the earth receives.
v. 6: Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Hunger and thirst, in the Bible (Isaiah 55.1-2, Ps 42.2-3) indicate a tendency to God and longing for him. The two verbs in a metaphorical sense can express a strong desire for God and His Word: "My soul thirsts for God, the living God ..." (Ps 42.3), "O God, thou art my God, I seek, is thirsting for you my soul, to My body pines for you like dry, weary land without water "(Ps 63.2);" The days are coming, says the Lord - that will send a famine in the country, not hunger for bread nor thirst for water, but of hearing the word of the Lord "(Amos 8:11). The Psalmist describes
(Sal 107,5.8-9) as God has satisfied the hunger and thirst of the Israelites. Matthew has expanded the source Q (Lk 6:21) by adding the "thirst" (according to Psalm 107) and "justice" (to clarify the nature of hunger and thirst). The Justice referred first the righteousness of God, but also to human relationships and behavior. In a context of apocalyptic justice refers to the vindication of the righteous at the Last Judgement. In the Sermon on the Mount do justice - to do the will of the Father (Matthew 7:21) - do these words (Matthew 7:24), designate the same reality, that human action is necessary to enter the kingdom of heaven. This action must follow the right rules (do justice), which are determined by God (the Father's will do) and are authoritatively communicated by Jesus (see my words). The last step of the Sermon on the Mount, which speaks of "justice" is Mt 6:33: "Seek ye first the kingdom of God and his righteousness and all these things shall be added to you 'is opposed to the anxious search of food, drink and dress, the necessary and essential concern: the Kingdom of God! The Kingdom of God must be the highest good, and the right to do (justice) is the prerequisite for entrance into that Kingdom.
v. 7: Blessed are the merciful, for they shall obtain mercy. For the Bible "merciful" is typically a divine name, the "mercy" is a characteristic of God is merciful in greek hoi eleèmones imitating God knows that those who understand and forgive the forthcoming second commitment Gospel that we repeat the Our Father (cf. Mt 6,11-12.14-15). The background is Prov 14:21; 17.5 (LXX), where the "blessing" is the reward for the kindness shown to the poor.
This "mercy" attributed to God includes the forgiveness of shortcomings, the forgiveness of sins, which in turn want to - God - to see the compassion practiced by men.
v. 8: Blessed are the pure in heart: for they shall see God In the Bible the heart is not only the "place" of feeling, but indicates the decisions and life. There, each discovers himself and his own identity, each person decides for himself there, in his relationship with others, with the world and with good heart God makes everything good man, bad heart makes it bad.
The term 'pure heart' is neither a reference to sexual or ritual purity or sincerity, but characterized by honest people whose moral integrity extend to their inner being and whose actions are consistent with the intentions.
Purity of heart is the inner purity with which the person makes decisions that are correct and not distorted by his interest or his whim or its superficiality.
What made impure and corrupt, are not material things, but sin is not what comes into contact with the man from the outside, but from what determine the personal behavior of each. "Everything that enters a man from outside can not defile," because it enters the stomach, not the soul. "What comes out, this defiles a man. For from within, from men's hearts, come evil thoughts, fornication, theft, murder, adultery, covetousness, wickedness, deceit, lewdness, envy, slander, pride, foolishness. All these evil things come from within and defile a man "(Mk 7,18.20-22).
From the inner, spiritual dimension of man, from his soul and his heart desires and derive good or bad actions. If you are evil corrupts the whole person: it is bad inside, where he designed and desired evil, and evil is outside, where he behaves badly and hurts others. So the heart, the center of the person, position in a positive or negative whole person.
v. 9: Blessed are the peacemakers, for they shall be called sons of God Together with that of the merciful, this is the only bliss that does not say as much as necessary "to be" (poor, afflicted, meek, pure in heart), what do you have to "do". The word in greek means those who work for peace, that "make peace". Not so, however, in the sense that you reconcile with your enemies, As in the sense that help to reconcile enemies. "These are people who love peace very much, so do not be afraid to compromise his personal peace by intervening in conflicts in order to bring peace between those who are divided" (Dupont)
"the peacemakers" are therefore not lovers the quiet life but the active agents of peace, acting as God, because God is the God of peace (Romans 16:20). The real "peacemaker" is God himself. This is why those who strive for peace are called "sons of God": Why look like him, imitate him and do what he does means that peace is above all a gift to welcome! Consequently, the peace is a task! It is not, however, to invent or create peace, but to transmit it, let God's peace "which surpasses all understanding" (Phil 4:7), leaving to watch over the hearts and minds in Christ Jesus.
v. 10: Blessed are the persecuted for righteousness' sake, for theirs is the kingdom of heaven. "Blessed are the persecuted, those who get pain from the outside, from others and covering the same perspective of the kingdom.
Bliss, refers to those persecuted for Jesus, for the name of Jesus, for the sake of the Gospel. Think of the first persecutions that are triggered in respect of the apostles. These are persecution for the sake of the Gospel. The evangelist, in fact, taking the fourth beatitude, giving the reasons for this persecution "for righteousness" that best completes the following verse: "Blessed are you when men revile you and persecute you and utter all kinds of evil against you because of me "(Mt 5:11).
In this persecution we find ourselves all the times that we must uphold the dignity of being Christians in the work, all those times that we should bear persecution less serious, because we proclaim the name of Jesus
In Mt 10:22 we read: "You will be hated by all because of my name" and in Mt 10:39: "Who loses his life for my sake shall find it. "
vv. 11-12: Blessed are you when men revile you and persecute you and utter all kinds of evil against you because of me. Rejoice and be glad, for great is your reward in heaven. is the eighth and early ninth beatitude already deviates from its previous length and use the second person plural ("you") also came from the tradition in Matthew (cf. Lk 6 22-23), but not back to Jesus, but to the community, which has coined by him from the bliss reserved for the afflicted. Bliss is
for people who are insulted just like Jesus on the Cross. It is addressed directly to Christians who suffer persecution because of their faith in Jesus is for them a great reward in heaven, which is identified with the full communion with God (cf. 1 Pet 4.13 to 16) and participation in the Resurrection of Jesus Christ, the Son of God

The Gospel in the thinking of the Church Fathers
Who can rejoice with joy proper to the vision in front of your almighty sovereignty? So really blessed are the pure in heart: for they will see with the eye of you, that six in every way eminently spiritual joy! - And rejoice exultantly, full of irresistible impulses of passionate love, often while struggling against difficulties and suffer physical assaults demonic (Callisto Catafyghiota, The divine union ).

All the beatitudes that Jesus spoke in the Gospel, are confirmed by his example, and he justifies his teaching, through their own testimony. In itself, therefore, the Lord manifested all the Beatitudes (Origen, Treatise on the Gospel of Luke ).

"Everyone wants to be blessed. Who - though - is poor in spirit?" In celebration of this holy virgin
, who gave witness to Christ and that he deserved, killed in public and crowned in secret, Charity taught you with the exhortation that the Lord says in his Gospel, proclaiming many causes of future happiness, no one says he does not want. In truth, there those who do not want to be blessed. But men do not ricusino to submit the required conditions, as well as wishing to receive the stipulated reward! Non-runners quickly when he is told: You will be blessed? Play with pleasure, and when it is said: If you did this, not rejects the commitment, if you aspire to the premium, and turns on a soul alacrity `s all` work with the help of a reward. What we want what we want, what we ask, will be on: what, on the contrary, we are instructed to do, in view of what will come next, it is now. Here, he began to meditate upon those divine precepts and weights including gospel: "Blessed are the poor in spirit for theirs is the kingdom of heaven" (Mt 5:3). Then, the kingdom of heaven is yours, now, be poor in spirit. Want
after the kingdom of heaven is yours? Watch for who you are now. Be poor in spirit. Maybe get to know it means to be poor in spirit? Who is superb is not poor in spirit, then the `poor and humble spirit. Alto is the kingdom of heaven, "but he who humbles himself will be exalted" (Luke 14:11).
"Who is mild?" Be careful what follows: "Blessed," he adds, "the meek, they shall inherit the earth "(Matt. 5:5). Now you want to own land: bay, however, not to be possessed by the earth. shall inherit the meek will possess the no-mite. And when you listen to the award and promised that who owned the land, not dilate the womb of `greed, with which you wish to own land now, even with the exclusion of your neighbor: I will not deceive such an opinion. possess the land only when they joined to Him who made heaven and the earth. This fact means to be meek, not resist your God, that in what you do good, and he likes you but yourself, in that while the just suffer wrong, he is not to displease, but rather yourself. It is not small thing if you try to please him displeasure; displease him, however, willing to yourself.
"Those who weep." Fa `attention to the third:" Blessed are they that mourn, for they shall be comforted "(Matt. 5:4). In the mourning is the commitment, the reward in the consolation. In fact, those who mourn carnally, what consolation do they have? Feared harassment. Will be consoled those who weep, if not afraid to cry again. For example, the child died while giving saddens joy born: that is taken away, this is accepted, what is sadness in this fear: so it is in no consolation.
So true consolation will be that which is given and can not be removed, so that those who like to be consoled after, now crying from pilgrims.
"The hungry". And here's the fourth, work and service: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Mt 5:6). You want to be satisfied. Donde? If you crave the fullness of flesh - a digested satiety -, returns to being hungry. "` Who drinks of this water will again be thirsty "(Jn 4:13), he says. The medicine that is applied to a wound, it hurts the most, it managed to heal, however, that applies to hunger, as bait, resolves little. In fact, increased satiety, hunger returns. Daily arrival because the remedy of satisfaction, but it is not healed the wound of `illness. We are hungry then, and saziamoci of justice, that justice can be satisfied by it, which we have hunger and thirst. We actually filled of what we hunger and thirst. Our inner man is hungry and thirsty, he does have his food and his drink. "I am", he explains, "the Bread which came down from heaven" (Jn 6:41). Now that you have the bread of the hungry ', also want the drink `s thirst:" For with thee is the fountain of life "(Ps 35.10).
"The merciful." Now, careful as to what he says: "Blessed are the merciful, for them God will have mercy" (Mt 5:7). It is will be done: it `with the` other, to be made you. In fact, you may abound and defects: abundance of temporal things, defects of the eternal. Plays the beggar, and you yourself beggar asks you to God, and ask in return. And how you act with your applicants, so God will act with her. Are full and empty at once: fill the void of thy fullness, so that you emptiness be filled with the fullness of God
"The pure in heart." Listen to what follows: "Blessed are the pure in heart: for they shall see God" (Mt 5:8). This is the end of our love, the purpose for which it perfects us, so we consume. We end the food, we end the dress: the food, because eating is consumed, the dress, because you end up [is accomplished] weaving. And this and that is said also that ends, but this view tends to drink, that to perfection. Whatever we do, or do well, we advocate, commendably warm us, innocent desire, when it came to the vision of God, not searches. What to look for in fact the one to whom God is present? Or what will be enough to one to whom God is not enough? We want to see God, ask to see God, ardiamo by a desire to see God Who `s not right? But, look what it says: "Blessed are the pure in heart: for they shall see God." This prepares you to see. In fact, to speak after the flesh, what would you want the sunrise with bleary eyes? Have healthy eyes, and that light will be a joy are not healthy eyes, that light will be a torment. You will not be allowed to see it with non-pure heart, because you do not see that with a pure heart. Is rejected, you will be removed, you will not see. "Blessed", in fact, "the pure in heart, for they shall see God."
How blessed I have enumerated? What causes happiness, what works, what duties, such as merit, such as prizes? It is not mentioned anywhere. "They will see God Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek: inherit the earth. Blessed are they that mourn: they will be comforted. Blessed are those who hunger and thirst dclla justice will be satisfied. Blessed i mercy: mercy. "Nowhere is this: They will see God but you arrive to the pure in heart, behold, here is the vision of God's promises
" In that sense, the vision of God has specifically promised to the pure in heart " . So, do not you meant those precepts and those prizes in the sense that listening to: "Blessed are the pure in heart: for they shall see God, you believe that the poor in spirit will not see or will not see are the meek, or those who mourn or those who hunger and thirst for righteousness, or are the merciful. does not argue that, since they see as pure of heart, those are separate from the vision. All these things are in fact common to them all. They will, however, not see specifically for this and that is why the poor in spirit, for mild, or because they mourn, who hunger and thirst for righteousness, or because they are merciful, but also because they are pure of heart. So that, if certain structures are suited to certain body parts of the body, so that we can say, for example: "Blessed are those who can walk, why walk: blessed are those who have their hands, because they are, blessed are those who have voice, and shouted: blessed are those who mouth and tongue, for I will speak: blessed are those who have eyes can see why so? Thus, members of composing almost spiritual, he [Jesus] taught what is related to one another in connection with the `. `Humility is suitable for the kingdom of heaven, meekness likely to own land, suitable for hunger and thirst for justice to be satisfied, which would beg for mercy mercy, suitable for a pure heart see God (Augustine, Sermo 53, 1-6.9 )

Some questions for personal reflection and comparison
Into which of the nine beatitudes resemble more?
What is that I am easily? And what is that instead of inviting me to grow, it asks me to try, that challenges me to change?

Praying
Lord Jesus Christ, our unparalleled Master, thou hast taught us the Beatitudes, is' that they remain etched in our hearts.

Give us a heart of poor,
not look for earthly goods
and aspire only to own you.
A heart full of longing for heavenly things,
dissatisfied with the joys of this world.
A mild and gentle heart that renounces violence, and bear witness to all
humble host.
a heart hungry and thirsty for righteousness and holiness,
that has no other desire than to do what you want.
Give us a merciful heart,
ready to raise up others and help them in their difficulties.
a pure heart, detached from the passions and vices,
sincere and clear in the love that brings you.
A heart filled with love of peace,
care to address the disputes and to spread peace.
A brave heart under trial,
happy to offer his pain.
A heart stopped, ready to face persecution,
to remain united to you, faithful unto death.
Fa 'of our hearts Thy kingdom
realm of goodness, holiness, true happiness.

contemplative act
Let us be enlightened by the Word of God and try to find listed in our lives the Beatitudes from Matthew. Let us find out if our life is a gift of love according to the ideal of the Beatitudes.