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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.

Genital Freeze Warts How Long

January

Hello everyone!

I just wanted to remind our usual prayer in the Taize style;

see you Sunday, January 30, 2011 20:45

always the parish of St. Joseph, via Bellinzona 6

Help me spread the word and not to be missed!

Examples Of Thank You Notes After Funeral

about 5.1 to 12 Mt in Mt 4, 12-23

III Sunday in Ordinary Time / A

Lectio divina on Mt from 4.12 to 23

The Lord is my light and my salvation

Invoking
O God, who founded your church on the faith of the Apostles, 'that our community, enlightened by your words and joined in the bond of your love, become a sign of salvation and hope for all those who by longing for darkness to light. Amen.

Read
12Quando Jesus heard that John was arrested, he withdrew into Galilee, Nazareth 13lasciò and went to live in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14perché what might be fulfilled which was spoken by the prophet Isaiah: 15Terra of Zebulun and land of Naphtali on the way to the sea, beyond Jordan, Galilee of the Gentiles! 16 The people who lived in darkness have seen a great light for those who lived in the region and shadow of death light has arisen.
17Da time Jesus began to preach, "Repent for the kingdom of heaven is at hand" .18 As he walked along the Sea of \u200b\u200bGalilee, saw two brethren, Simon called Peter and Andrew his brother, casting net into the sea, for they were fishermen. 19E told them: "Follow me, I will make you fishers of men." 20Ed they immediately left their nets and followed him. 21Andando, he saw two other brothers, James son of Zebedee and his brother John, in the boat, along with their father Zebedee, repairing their nets, and he called them. 22Ed they immediately left the boat and their father and followed him. 23Gesù traveled throughout Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and sickness among the people.

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

useful steps to meditation
Dt 33.9 to 10; Is 9.12; Mc 1,14.21, 6.17, Lk 3.20; 4,14.30-31; 5,1-2.10-11; 9 , 59, 14,26.33, 18.28 to 30, Jn 4,43.46, 6.1, 19.28, 21.1, 10.2 Mt, 11.23, 12.17 to 21, 15.29, 26 , 54.56; Es 3.1; Nm 34.11, Ps 103.3; Acts 10:38.

Understanding
Jesus begins his ministry after learning that "John had been delivered." It is a record that goes beyond the simple chronological sense: it is already a foreshadowing of the fate that awaits Jesus Himself The second notation "withdrew into Galilee and dwelt in Capernaum" not wants to give a simple geographical precision, but shows a fact that was one scandal to the religious expectations of the time. So much so that Matthew feels the need to justify the passage from the prophet Isaiah (8.23 to 9.1). The thinking was to say that the ad went away from the heart of Messianic Judaism: Jerusalem, takes off with a peripheral, generally despised and tainted by paganism, Galilee of the Gentiles (pagans) or people. But everything is a surprise, to Matthew the fulfillment of an ancient prophecy and the telltale sign of Jesus' messianism, a messianism universal decision that breaks with all forms of particularism. In the Gospel we find
Jesus calls to follow him through the everyday life. In the Gospels when we talk about following Christ, we have two locations: at the Sea of \u200b\u200bGalilee that of the first disciples on the mountain one of the twelve. The first group belongs to the call of the two pairs of brothers and Levi-Matthew, the second, the one on the call of the Twelve. A vocation to the of any context, is always to leave something for anyone to follow. To follow Christ means to accept that he really becomes the only Lord of life, letting shaped by his word, means to live as he constantly protested to achieve in everyday life the Father's plan.

Meditation
vv. 12-16: When Jesus heard that John was arrested, he withdrew into Galilee, he left Nazareth and went to live in Capernaum by the sea, in the territory of Zebulun and Naphtali, so it might be fulfilled which was spoken by the prophet Isaiah: Land of Zebulun and land of Naphtali, the way of the sea, beyond Jordan, Galilee of the Gentiles! The people who lived in darkness have seen a great light for those who lived in the region and shadow of death light has arisen. The first three verses of this song begins with the recall of the Baptist imprisoned, as if to find a link of continuity with the Word to proclaim (cf. 2 Tim 2:9). And he starts at a location not recommended: Capernaum, a place where the border customs mingle easily (see 2 Kings 15.29; January 49.13).
located in Galilee, Capernaum we can call it a land of confusion and conflict (cf. Mt 4:15). Jesus comes into this place and updates the prophecy of Isaiah. This nation is nothing more than visiting a people who "sit in darkness" and "shadow of death" (Mt 4:16). That is, a static population, lost, unable to see each other, unable to relate. Yet even this marginal and marginalized people, God incarnate, Jesus Christ comes close in, and pitched his tent.
The Evangelist Matthew reminds us that in this place, the Galilee, began the evangelization of Jesus but also the start of his resurrection (Mt 28,10.16). The pitch a tent on the part of Jesus is a life style that he himself takes in the crowd and becomes a beacon that enlightens those who are in darkness (v. 16).
v. 17: From that time Jesus began to preach, "Repent for the kingdom of heaven is at hand. "Repent" is the first word that Jesus said, that same word that he has experienced, that kind of change, to be thinking differently. Motivation is the nearness of the kingdom of heaven. Now close does not mean that what is coming in close, it means beginning to bear fruit. "The kingdom of heaven is at hand", it means that he is so close that his presence is indeed, begins to manufacture salvation, joy, hope, forgiveness, something in my life. The Kingdom of God is at hand means that God is near, God is in our life, God is not absent, so far as I can do that did not exist. Saviour God takes care of human poverty, the human condition. If God is at hand, welcome, orient your life, your journey towards Him Do not forget, do not neglect it because it is your salvation, because it is an offer of life that passes nearby. The long wait that the promises of the prophets have aroused in Israel is doing, God has drawn near to men with the strength of his royal will. Accept, therefore, the sovereignty of God on your life and trust the power of the Gospel that is proclaimed.
v. 18: As he walked along the Sea of \u200b\u200bGalilee, saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishermen. Jesus is constantly moving, constantly moving among the people and an invitation to change their mentality always passes from the reality of life.
The Sea of \u200b\u200bGalilee is meant to represent the chaotic life, not ordered. In this Jesus called chaos passes, and two brothers, Simon, which in Hebrew means "obedient listening", which will receive the new name, Cephas', Stone, Peter (cf. Jn 1:42), on which, together with eleven with the Community, the Lord build His Church (16.16 to 18). We can see this pair of brothers in a totality. The two in the Bible and the beginning of a multitude.
The evangelist notes that these two brothers were fishermen. Here there is no intent to describe the social condition, but life.
v. 19: And he said unto them: Come after me, I will make you fishers of men. " If we first heard an imperative: "Repent." Now I listen to another, "Follow me." The conversion is to bind to Jesus, to become his disciples. It is not the first time in the Bible that we hear this formula stylized vocation in which echoes the relationship between the master to the disciple at the Jews (cf. 1 Kgs 19.20-21).
The promise to make them "fishers of men" is intended to indicate their apostolic office: making disciples or others be themselves masters. The sentence could also be an allusion to Jer 16.16: "Behold, I will send many fishermen to catch them."
The essential feature of this call is to be with Jesus, sharing the experience of Jesus in John's Gospel we read: "If one wants to serve me, follow me and where I am, there also will my servant" (12:26).
Jesus passes from our daily life today and start calling. Do not ask us to leave our everyday life, but to transform it. The disciples continue to be fishermen, especially fishers of men.
is the conversion that speaks to our heart, metanoia, change that mentality that translates into a vital impetus to the novelty, rather than a penance of mortification in the past.
v. 20: Immediately they left their nets and followed him. The voice of Jesus Christ calls to follow him is similar to that with which God had called her in the Old Testament prophets constituted as his spokesman in front of his people Israel.
Discipleship becomes a permanent condition, the full realization of the desire of the disciple. Peter will one day be interested in a reward (Matthew 19:27), but Jesus was a fundamental law for his disciples: "Whoever of you does not renounce all his possessions, can not be my disciple" (Lk 14:33 ).
The word "immediately" shows this condition: the readiness is full of joy and no regrets. Today we would say: wait, think, do not rush, etc.. Paul writes, "time is short, from now on those who have wives live as though they had none, those who mourn as though they wept, and those who enjoy as if they enjoyed, those who buy as though not buying, and those who use the world as if they had no dealings fully , because it passes the scene of this world "(1 Cor 7.29 to 31). In the same verse, Matthew takes the same action is another, more expressive," followed him. "It is not a simple or go join him, but to indicate a relationship of discipleship: Jesus is the Master, their disciples, and He is the first, their followers. In practice have made it clear from the outset their relationship and were living in an increasingly deep; to follow in the gift of self, the humiliation, of persecution and death.
v. 21: Going further, he saw two other brothers, James son of Zebedee and his brother John, in the boat, along with their father Zebedee, repairing their nets, and he called them. It repeats the same thing with two other brothers. This time, Matthew tells us that they were with their father. These were ordered (katartizontas) networks. This verb is used here in a material sense, but we can catch him in a spiritual sense as a "sort the souls." Matt also suggests how the activity of the sons of Zebedee can be transformed by communion with the Lord as Simon and Peter are no longer fishers of fish, but of men, so James and John are no longer officers of networks, but of souls. Beyond this, what is important to stress that the act of the disciples and reveals the exact nature of the conversion from the Baptist announced and implemented by the Lord: metanoia, change that mentality more than the job.
Although this pair of brothers is called by the Lord. Call the verb in this verse is used, is intended to indicate the calling of the disciples and others, even "naming". Naming someone in biblical language is to possess (see eg. The first cc. Genesis).
v. 22: And they immediately left the boat and their father and followed him. Even James and John immediately abandon the work, their lives (the boat and their father) and join Jesus have experienced something bigger, an extraordinary, a force that attracted them to leave what they were used to. We can say that at that moment they experience God and his Kingdom. Certainly not full because it concerns the future, but when someone converts to devoting himself to follow Jesus, then the kingdom of God begins to be realized. The passage of Jesus, his call "must be prepared as a runner, with muscles tense, waiting for the signal to its place of departure, with front of him clear the path to overcome, gaze fixed on the goal "(W. Trilling).
v. 23: Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and sickness among the people. The passage started "moving" and thus ends. The disciple's life is in constant motion with Jesus The word must be spread throughout the Galilee and go.
Verse 23 along with vv. 24-25 are the summary of Jesus's ministry in Galilee and indicate their effectiveness. Jesus is the Servant of Yahweh who "took our infirmities and loaded of our diseases "(see Is 53.4). The disciple of Jesus is the one that moves with the teacher to teach, proclaim, heal, along the shores of Galilee today because the whole world once again become healthy.

The Gospel in the mind of the Church Fathers
While reading the Gospel, dear brothers, we have heard: "Repent, for the kingdom of heaven is at hand" (Mt 3:2). The kingdom of heaven is Christ who, as everyone knows, is the knowledge of good and bad, and the judge of all causes. So we prevent God with the confession of sin before the court and purify the soul from all his mistakes. And do not put serious risk every care to correct us from sin and we must do penance, especially when we realize that the reasons for our failures will be called to account. Recognize, beloved, how great is the love of God for us in wishing that we repair our guilt before trial, so in fact the proper court before exercising a warning always pressed the severity. Therefore, beloved, our God demands of us a river of tears, so that by repentance we fix what we lost through negligence. God knows that man is not always persevering in goodness: a common flaw in acting or speaking in the wrong, so he taught us the way of penance, which rebuild what was destroyed and repair errors. So the man, to be sure of forgiveness is always moaning about his guilt. However, although the human condition is so sick because of his many wounds, no despair, because the Lord is so generous that loves to bestow gifts to all in need of his mercy. But maybe someone says, "Why should I fear, I do not do anything wrong? Listen, in this respect, what does the Apostle John: "If we say we have no sin we deceive ourselves and the truth is not in us" (1 Jn 1:8). So no one deceives you, dear: the worst sin is to not recognize their own sins. Whoever confesses his sins can be reconciled with God through repentance, while the sinner is no longer worthy to be commiserate with those who feel they have to repent of. Therefore, I exhort you in the words of Scripture: "Humble yourselves under the mighty hand of God" (1 Peter 5:6). And since no one is without sin, there is nobody who is not penance: if someone is presumed to be innocent, for this is to blame. There are those who blame the milder, but no one is perfect, certainly there is no difference between one or the other, but no one is immune from blame. So, dear friends, those who have offended God most seriously ask for forgiveness with greater confidence, then who is not guilty of serious sins, to pray not to fall for the grace of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns forever and ever. Amen. (From " Speeches by Saint Caesarius of Arles, bishop).

The word is near the kingdom of heaven, does not express, I think, the sense of a shortening of time. For the kingdom is not to be observed, neither will say: Here it is, here it is, there he is (Luke 17.20 s), but it indicates that the relationship with this same kingdom that is in the interior disposition of those it are worthy. Fact: The kingdom of God is within you (Luke 17:21). (Maximus the Confessor, Chapters Two hundred )

Surrender [of Christians] consists of detachment from life itself and to receive the sentence of death, so as not to trust more in ourselves (cf. 2 Cor 1:9). This begins when we become strangers to the things outside, such as possessions, the vain glory, human habits, attachment to useless things. This showed us the holy disciples of the Lord, such as James and John, who left their father Zebedee, and the same boat on which their livelihoods depended. (Basil the Great, wide Rule 8 )

Some questions for personal reflection and comparison
I am convinced that the passage of Jesus calling me to conversion as a first step by selfishness the love of God and neighbor?
Faced with all joy and sadness all I ask, "Who am following now?
What does it mean for me to follow Christ?
I am an employee of Christ?" I have become aware of this responsibility?

Praying
The encounter with God is both easy and difficult: even when necessary and impossible, hidden and yet offered, it's like a gift that man has only to see taken. But this is difficult, indeed it is so difficult that the real fight is not in going to seek God until you find one, but to see him when he arrived and is already present. We try to detect the presence Lord's, reviewing the experience of the Psalmist (Ps. 26)

The Lord is my light and my salvation, whom shall I fear
?
The Lord is the stronghold of my life:
whom shall I fear?

One thing I ask of the Lord, that will I seek
:

dwell in the house of the Lord all the days of my life, to behold the beauty

the Lord and to behold his temple.

I am sure the goodness of the Lord in the land of the living
.
Wait for the Lord, be strong,
it strengthens your heart and hope in the Lord.

contemplative act
Let illuminated by the light of Jesus, the incarnate Word of the Father who goes from our daily lives. We respond immediately to his word to become his permanent home and new "fishers of men."

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DAY OF JEWISH-CHRISTIAN REFLECTION 2011

"Honor your father and thy mother "

(Exodus 20:12)

Voices around the Decalogue

Wednesday, January 19 - 21 hours
Barilla Hall, Faculty of Economics, Piazza Scaravilli, Bologna
Meeting sponsored by the Department of the History of Theology Faculty of Theology of the Emilia-Romagna, Bologna

Admission free!

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Lectio Divina Lectio Divina

II SUNDAY OF ORDINARY TIME / A

Lectio divina on Jn 1.29 to 34

Behold, Lord, I come to do your will

Invoking
O Father, in Christ, the Paschal lamb and light of the nations calling all men to belong to the people of the new alliance, we confirmed the grace of baptism by the power of your Spirit to all our lives proclaim the glad tidings of the Gospel. Amen.

Read
At that time, 29Giovanni saw Jesus coming toward him and said, "Behold the Lamb of God who takes away the sin of the world! 30Egli was he of whom I said, 'After me comes a man who is ahead of me because he existed before me. 31Io not know him, but I came baptizing in water, because he was manifested to Israel. "
32Giovanni testified saying, "I covered the Spirit descending like a dove from heaven and remain upon him. 33Io not know him, but the very one that I sent to baptize with water said to me: He upon whom thou shalt see the Spirit descend and remain is he who baptizes with the Holy Spirit. 34e I have seen and have testified that this is the Son of God. "

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

useful steps to meditation
Gen 22.7-8; Jer 11:19; Acts 8:32; 1 Pet 1.19; Rev 5,6.8.12-13, 6,1.16, 1,1.15 Jn. 27, Luke 3, 3-4.16 Mc1 0.3 to 5, Luke 1:17, John 1,7.33; At 19.4, Is 11.2, 42.1; 49,3.5-6, 61.1, 3 Mt ,11.13-16; 1,7-8.10 Mk, Lk 3.22, 9.35, Jn 3.34, 5.32, Lk 3.16; John 1,5.31.34; At 1.5, 2.4, 11.15 to 16, 1 Cor 1,1-3; 12.13; Tt 3.5 to 6; Ps 2:7; 89.26 to 27 , Mt 8.29, 16.16, 26.63, 27,40.54, Jn 1,18.49; 3,16-18.35-36, 5.23, 6.69, 10,30.36, 11.27, 20,28.31 , Rm 1.4, Heb 1.5, 1 John 4.14-15, 5.20.

Understanding
We just closed on Christmas time and started the first Sunday in Ordinary Time with the celebration of Jesus' baptism, which, with this song, I still feel the echo. We are still in the Jordan where John the Baptist introduces Jesus as the Lamb of God
The Second Sunday in Ordinary Time, the gospel in all three liturgical cycles is always taken to St. John. The fourth
Gospel hymn after the format from the prologue (John 1:1-18), opens with the solemn testimony of John the Baptist. The passage of John 1.19 ff is in fact "the prologue of the historical ... is the translation into the language of the story of what the prologue expresses itself in more abstract terms, in the language of theology." How
Mark the Evangelist John omits the episodes of the birth and infancy of Jesus, and began his story, describing the appearance on the scene of the Baptist. But, unlike the Synoptic Gospels, does not include the preaching of this prophet to him the mission of the Baptist witness is reduced to a solemn statement made to Jesus, proclaiming him a lamb of God who takes away the sin 'The world, and recognizing him as the chosen of God who baptizes with the Holy Spirit. The screens instead are pleased to bring the Baptist's call to conversion.
The baptism of Jesus is not directly narrated in the fourth Gospel, is supposed to be happening earlier and John remembers unknown to an audience of listeners. Hence, we come to know that the very purpose of John's baptism was to 'reveal' Jesus is apparent in the foreground, "knowledge" of Jesus

Meditation
v. 29: John saw Jesus coming toward him and said, "Behold the Lamb of God who takes away the sin of the world! John indicates the Lamb of God Lamb of God say is a messianic title, and refers to the paschal lamb that sacrificed in the temple, was then consumed in the Passover meal, a night festival celebrated in the family. The evangelist does is to remember that Jesus is the Passover Lamb that his sacrifice finally free humanity. Remember that Jesus is the Lamb of God is an allusion to the "Servant of the Lord" Isaiah, in announcing in advance his passion, likens to a "lamb led to slaughter," adding that "bore the sin of many (Is 53, 7.12).
This is the work of the 'lamb': "Takes away the sin of the world." One of the things we can do is to use a singular focus that we have in the gospel, which can easily carry it in popularity in the plural. John uses the singular, as the Lamb of God takes away, takes upon himself and that one great sin.
"The sin of the world", in John's Gospel, the answer is clear enough: it is the disbelief that they do not believe in God and therefore do not believe in brotherly love. Sin comes from the kind of deep and radical doubt that we bring in, which sometimes puts us in an attitude of resignation in the face of evil or selfishness. As if we were to say: We really believe in love? For St. John this is sin, and from this are all the others by a lack of trust in all our actions are justified pride, and closing and malice. Furthermore, "the sin of the world," is disobedience to God, which is the sin that opens to all sin. Every sin has in it the disobedience to God, more or less serious. Christ has taken away, has taken upon himself the sin of the world with his obedience.
vv. 30-31: This is he of whom I said, 'After me comes a man who is ahead of me because he existed before me. I do not know him, but I came baptizing in water, because he was manifested to Israel. " In these verses, the evangelist does is reaffirm the pre-existence of Jesus John, although it is a relative of Christ, born just six months ago, says he did not know him, according to information we did not human. In reality, John did not know the name and face of the One-who-is, but he knows he must first be manifested to Israel, the covenant people, his baptismal activity was in fact the very purpose of preparing men for the second coming of the Messiah the words of Zechariah his father (see Luke 1.16-17).
v. 32: John testified saying, "I covered the Spirit descending like a dove from heaven and remain upon him. The cover of John is like that described by John Climacus, who, in his heavenly ladder, says: "The Hesychast is one who strives to limit the incorporeal body."
What John contemplates and the Spirit. In the Bible, the Holy Spirit is the power of God, the life of God is the strength with which God created the world, is the wealth of love with which God eternally loves an infinite love. Well, this Spirit is given to Jesus is not only donated, but is given and remains. It was only when the Baptist baptized Jesus, who recognized him as the Messiah.
Here the evangelist presupposes the synoptic story of the baptism of Jesus (cf. Mk 1:9-11 and paralysis.) without talking about it.
We can see that the descent of the Holy Spirit "is like a dove," not in the physical form of the bird, but its way of flying that instills confidence and it's nice to see.
St. John insists on the word "stopped on Jesus" so that the whole life of Jesus was animated from within by the power of love. At the Messianic King had promised the indwelling of the Spirit, the fullness sapienzale; the shoot of Jesse fact "rests" the Spirit of God (Isaiah 11:2), permanently, "because God is with him" (cf. Acts 10 38).
v. 33: I do not I knew, but just the one who sent me to baptize with water said to me: He upon whom thou shalt see the Spirit descend and remain is he who baptizes with the Holy Spirit. is the second time that the Baptist says he did not know Jesus (see v. 31). The term refers to something more than the lack of knowledge registry. Thinking that's okay, because Jesus is God and can only be the subject of revelation and testimony. Indeed, the recognition by the Baptist is the result of a divine revelation, the sender (God or his angel) spoke to John telling this decisive hallmark: the Spirit descends and rests only on that, There's private residence.
The prophets of the Old Testament had foretold Messianic era outpouring of the Spirit (cf. Gal 3.1-2, Is 32.15; Zech 12:10), the NT sees the fulfillment of this prophecy at Pentecost and in Christian baptism (Acts 2.16 to 18, 10.45, Romans 5:5, Galatians 4:6).
is "He who baptizes with the Holy Spirit", that is a gift, in abundance, the Holy Spirit. Make a gift of the Spirit in abundance means "immersed" in the Holy Spirit, that is infinite in the fullness of life, love and joy of God And this is what happens in Christian baptism. Also, more generally, means the permanent gift of the Spirit of the Risen One, and only him, to the Church and that is flowed his redemptive death.
v. 34: And I have seen and have testified that this is the Son of God. " verbs in which wheel this verse are "see" and "witness", rather the two verbs are linked. To bear witness must "see." Seeing is talking about John is a view in depth, a look beyond the horizons. The Baptist says that Jesus is the Son of God This is not only finding but pure recognition of a mystery. The evangelist this will take it back from 1.1 to 3 in 1 John: "What was from the beginning, which we have heard, what we have seen with our eyes, those which provide and our hands touched the Word of life - indeed life is manifested, and we saw and what we witness and proclaim to you the eternal life which was with the Father and was manifested to us - what we seen and heard we proclaim also to you. " The life of which we speak is the eternal one who "was with God." It is invisible to human eyes, but what was God became visible and perceptible to the senses of man: "... and we saw his glory" (Jn 1:14).
John testifies Jesus, Son of God knows how many times called upon to make this profession of faith! Because of its divine nature Jesus Christ has the title Son of God (Mt 4:3; Lk 1:35, Jn 1.18, Jn 10:36) and resurrection before he could say to the Father to glorify Him with the glory he had with the Father before the world was ( Jn 17:5), because Jesus Christ is the same yesterday, today and forever (Hebrews 13:8).
As Son of God, Jesus Christ is therefore also God, as witnessed by the entire New Testament (John 1:1, John 20:28, Rom 9.5, Ti 2.13, 1 Jn 5:20).
witness that Jesus is the Son of God is to believe in the prophetic power resulted from the Word of God that gives full meaning to our existence. Even today, this testimony is credible and is the greatest gift we can do to those we encounter in our way.

The Gospel in the mind of the Church Fathers
until all his enemies are not destroyed - the last enemy to be destroyed is death (1 Cor 15:26) - the Lamb of God continues to take upon himself the sin of each man who is in the world, until the sin is removed from around the world and can deliver the Savior to the Father a kingdom prepared, can be governed by the Father. (Origen, Commentary on the Gospel of John )

John learned to know him he already knew. What do you know? What was the Lord. What he did not know? That the power of the baptism of the Lord would not be disclosed to any man, that men would have been given only the ministry while the power was not sent by the Lord, the ministry was given to the good and bad. What then can make you a bad minister, if the Lord is good? (Augustine, Commentary on the Gospel of John )

Some questions for personal reflection and comparison
Behold the Lamb of God! This expression always listening during the mass. What does this mean for me?
am sure about knowing Jesus? From what I gather it?
Who is he, vitally, to me? I can say that each day I rediscover it with an impression of something new: the novelty of his unfathomable love?

Praying
Raccogliamoci and silently we go to Jordan for purification. We try to discern the Lord's presence, retracing the experience of Samista (Psalm 39)

I waited, I waited for the Lord,
and he leaned over me,
he heard my cry.
He put me on the mouth a new song of praise to our God


Sacrifice and offering you do not like, I've
ears open, you have not asked
holocaust or sacrifice for sin.
Then I said, 'Here I am. "

"in the book is written about me
to do your will:
my God, I delight;
your law is within my heart. "


I announced your justice in the great assembly;
see: I do not keep their lips closed,
Lord, you know.

contemplative act
In the silence of the heart, today, I rediscover the Word to discern which step is to recognize the Lord. I see him as a "Lamb who takes away the sin of the world" as one who takes away my trouble, my cross, my doubts, my doubts, my sins.

How To Connect The Sv2000 To The Direct

Invictus Invictus by Invictus by David Kite DESIGN

From Not only Kite

From Invictus

Invicus The name is inspired by the homonymous poem by English poet William Ernest Henley. This follows the philosophy of acres of kites such as the Cosmic TC, TNT and Black Pearl, which is entirely designed for freestyle and racing is fun, also, the wide wingspan and a long plug, give it a good precision, which, for the more experienced riders, it can become a challenge to enter this kite competitions in the arena of STACK. Unlike degl'acro above, I tried to give all'Invictus greater stability and elegance in the tricks and make it more manageable and less technical for novice riders.

From Invictus

From

Invictus

The Invictus is able to perform any tricks, especially rotations has led to flat like taz machines and slot machines, and rotation around the bar, like yoyo and yofade. Extreme simplicity and elegance are tricks as a comet, wap doo wap, jacob's ladder, and multilazy backspin and are extremely stable and fade as the flight back turtle. The Invictus has an interchangeable weight plugged directly into a pocket placed in queue to sailing, there are basic 15g but can be changed according to the needs of the rider from 0 to 30g. To manage speed and noise in flight is a simple adjustment to meolo set at attached to an elastic center t. The adjustable bridle is a turbo with a range of 6 cm on all branches and can lead to three points by moving a node. The versions required are zero, ultra light, standard and heavy.

From Invictus

More photos of the details HERE
What you can do in flight!




Standard Edition:
Wingspan 250cm, weight about 300g. Wind range 6 / 30 kmh.

From Invictus

Sailing: Icarex reinforced with Mylar, Dacron and Spy. Traversa
low: Skyshark Black Diamond Traverse
NITRO High: Structil 6mm high
Spar: Spar low
Skyshark P200: P300 Skyshark
Plug: Skyshark P300
Stand-off (4): 3mm carbon
tail weight: 15g

Version Ultra Light:
Wingspan 250cm, weight about 255g. Wind range 4/18kmh.

From Invictus

Sailing: Icarex reinforced with Mylar, Dacron and Spy. Traversa
low: Skyshark 3PT
Cross High: Structil 5mm high
Spar: Spar low
Skyshark P100: P200 Skyshark
Plug: Skyshark P100
Stand-off (4): 3mm carbon
tail weight: 10g

Version Zero:
Wingspan 250cm, weight about 220g. Wind range 2/12kmh.

From Invictus

Sailing: Icarex reinforced with Mylar and Spy.

Traversa low: Skyshark 2PT
Cross High: Structil 4mm high
Spar: Spar Skyshark P90
Low: Skyshark P100
Plug: Skyshark P100
Stand-off (4): 3mm carbon
tail weight: 7.5 g

Heavy Version:
Wingspan 250cm, weight about 340g. Wind range 15/35kmh.

From Invictus

Sailing: Icarex reinforced with Mylar, Dacron and Spy.

Traversa low: Skyshark 7PT
Cross High: Skyshark P300
high Spar: Spar low
Skyshark P300: P400 Skyshark
Plug: Skyshark P400
Stand-off (4): 3mm carbon
tail weight: 15g

More info: davideequizzi@gmail.com

Regards. Dave

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IcoFX use the software (freeware)

1) Create the first image as a 256x256, 32-bit color.

2) Choose Icon, Create Icon From Windows Image ...

3) In the dialog box to put check marks:

XP Colors 16x16, 32x32, 48x48, 256x256 256 Colors

16x16, 32x32, 48x48

16 Colors 16x16, 32x32, 48x48

(Note: only 16 colors 48x48 box is not pre-selected)

4) Remove the check marks from Options, Preferences, Options, Compress 256x256 images for Windows Vista.

Gay Engagement Wording

INTERESTING EVENT NOT TO BE MISSED! UPCOMING EVENTS

Good evening!

I am against advertising a fine show and a series of conferences to be held at the parish of St. Joseph (via Bellinzona) next week.

not miss it! and spread the word!

(tip: save the image on the PC then zoom you read!)

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remember the events of the week for the unity of Christians, especially the two

vigils to which we are invited to animate a moment with the canons of Taize!

* Tuesday, January 18, 2011 at 21
at the Methodist Church of Bologna, Via G.
Venezian 1

* Friday January 21, 2011 at 21
Prayer Meeting at the Adventist Church, Forest
via Pescarola
(sponsored by the Adventist Church Christian Churches + SAE + BO)

* Monday 25 January 2011 hours 18
Celebration of Vespers for the conversion of St. Paul at the Basilica of St.
Paolo Maggiore, via
Stonecutters 3
(promoted by the 'archbishop of the Catholic Church Christian Churches of

+ BO)

The celebration will be chaired by Mons.Gabriele Cavina!

We wait!

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on Jn 1.29-34 on Mt 3:13-17

BAPTISM OF THE LORD / A

Lectio divina on Mt 3:13-17

The Lord bless his people with peace

Invoking
descend upon us the Holy Spirit that we may contemplate the mystery that the Word reveals to us and we can put into practice what we contemplate. Amen.

Read
13 Then Jesus came from Galilee to Jordan unto John to be baptized by him.
14 John tried to deter him, saying: "I am that I need to be baptized by you, and you come to me?". 15 But Jesus answered him, "Leave it for now, why it makes sense that we fulfill all righteousness. " So he let him do. Just 16
baptized, Jesus left the water: and lo, the heavens were opened for him and he saw the Spirit of God descending like a dove and coming upon him. 17 And a voice from heaven saying, "This is my Son, the Beloved: in him I am well pleased."

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

useful steps to meditation
Ez 1.1, 3.24 2Mac ss; 42,1-4.6-7 Is, Mk 9:9, Jn 1,32.34.51; At 7.55 to 56, 10, 34-38; 1Tess 2.19; 2 Thess 2.9, 3.13, 4.15, 1 Cor 15.23; Rom 6:1-11: Revelation 11:19; 19.11 to 21

Understanding
The Baptism of the Lord, together Epiphany and the Wedding at Cana, the Church's liturgy celebrates the "manifestation of the Lord" that Jesus Christ is manifested in the smallness of Re-Shepherd (Epiphany), beloved Son of the Father (Baptism), the Bridegroom of humanity (Wedding at Cana ). Baptism begins with the public life of Jesus and liturgically begins on Sunday in Ordinary Time.
The context of our passage is very clear: after infancy gospel of the Lord (from 1.1 to 2.23), with the genealogy of the Lord shall be submitted to the preaching of John the Baptist He is announcing that the Holy Spirit and Fire and carries with it the last time (3.1 to 12), then it is narrated by baptism (3:13-17) and the temptations of the Lord in the wilderness (4.1 -11). Now the baptism and temptation make a suitable and responsible way Jesus comes after the announcement of the Gospel in 4.12 to 25.
In the story of Jesus' baptism, Matthew takes the source of Mark (cf. Mk 1:9-11, Lk 3:21-22) and broke part of a dialogue between John and Jesus (Matthew 3:14-15) which explains why Jesus wanted to undergo the baptism of John.
The Baptism of Jesus is his official investiture as the Messiah, the beginning of his public ministry. but it is a Messiah who is without surprise, because the first act that does is to mingle with sinners.
The liturgy we celebrate the mystery of Christ to illuminate our baptism, as did that of Jesus "in the water and the Holy Spirit."

Meditation
v. 13: Then Jesus came from Galilee to Jordan unto John to be baptized by him. Jesus comes as one among many. In this verse is used paragìnetai the verb ("He went to him") which is also used at 3.1 but also John the Baptist to Jesus is more intense and meaningful. It wants to give the appearance, serious and solemn Messianic King, the Sovereign Savior.
Jesus is near "From Galilee," says Matthew as if to accompany the crowd of sinners and mingling with them, as if to indicate: "I do it first." It is humanity that is from Him, but He who comes to meet it, according to the logic of the Incarnation. Jesus comes from Galilee is the God-man who unites his people to share fully the expectations and hopes. In this his going there is an explicit declaration of intention to be baptized. In such open form, Matthew had not even told the Pharisees and Sadducees (3.7).
If the Magi had come from the Child and had recognized him, adored and honored him with gifts, Now the Man (Jesus) makes his Parousia itself divine, coming man John, by an act of extreme lowering, being "baptized", or receive a bath which shows, according to the preaching of John the Baptist, the intimate metanoia, repentance and conversion (Mt 3.13 b).
v. 14: John tried to deter him, saying: "It's me that I need to be baptized by you, and you come to me?". dialogue between John and Jesus is found only in Mt from 3.14 to 15 and indicates a certain embarrassment that John baptized Jesus in The embarrassment can be attributed to the superiority of Jesus and received his baptism by John (cf. . v.11) or character of the baptism of John "for the conversion." The explanation of John in Matthew 3.14 is ambiguous, and therefore the text is not a clear statement of the perfect innocence of Jesus is John's reaction of awe and reverence that it leads to rejection. The Evangelist John says, "prevented" to approach him, then refusing to give him the baptismal sign of penance: "I need to be baptized by you!" He's talking about "the greatest among those born of women", as Jesus proclaims himself (Matt. 11:11). Here is the recognition of diversity between the two and the awareness of the new (New Alliance) comes into the picture. "He who comes after me ... will baptize with the Holy Spirit and fire ... has a winnowing fan ... clean up ... collect ... burn ... "(vv. 11-12). The difference between the two can be perceived also by the family of origin (Priestly to John), place (Jerusalem, John, Nazareth in Galilee for Jesus) in their mode of conception ( announcement to his father, Zacharias, according to the ancient model, listing his mother, Mary), age of parents (older than John). Everything is at expressions of the transition between the old and new. Matthew prepares readers for the news of Christ: "You have heard it said, but I say to you" (Matthew 5).
v. 15: Jesus said to him: "Leave it for now, why it makes sense that we fulfill all righteousness. " So he let him do. Jesus' attitude is still to submit to God's saving plan (to fulfill all righteousness), respecting the (humble-kenosis) and time (the time-kairos). Jesus' answer is short and no replies: "Leave now!" is the beginning of the Parousia.
A parallel can be seen in John 13.7: the refusal to let wash the feet of Peter. Even there, the answer is no replica of Jesus: "What do I do now you do not know." The divine work deve'essere not prevented. While acknowledging the superiority of his baptism, Jesus it is said, however, willing to behave according to the needs of the baptism of John. The reason for this reaction is because of Jesus "fulfill all righteousness": the first is referred us to the Father and the Spirit in relation to himself, then to Jesus and John, and later also means the people of God's justice
God coincides with its fidelity to the promise of salvation. Then you can say that with the mission of Jesus inaugurated by His baptism, comes to fruition, "all righteousness", ie the integrated implementation of the will of God
v. 16: Once baptized, Jesus came out of the water: and lo, the heavens were opened for him and he saw the Spirit of God descending like a dove and coming upon him. The Lord manifesting itself dates back from the water. Here's the water that comes back with all its symbolism, Jesus falls into the water, dips, drops, drops ... this fall recalls his descent into the depths, an image that refers all'inabissarsi in death, the descent into hell . Jesus not only performs an act of penance, but his every move is a clear allusion to all that will live in the passion, death and resurrection! The "spirit" means the power of God descends upon Jesus in order to enable it to fulfill its mission, which has just started right with this power. We
note here the same thing with Mary in Luke 1:35, the parallel between the spirit of God and God's power: "The Holy Spirit will come upon you and the power of cover you with his shadow." The Spirit of God is presented in the form of a dove. The Jews represented the spirit of its own with that bird, "spirit" (ruach) in Hebrew is a feminine name. In the Song of Songs, the voice of the dove (2.12) is interpreted as the voice of the Holy Spirit. Since the rabbis in Israel to meet and guide, even Israel is sometimes compared to a dove in the Psalms: "We cover the silver wings of the dove its feathers and gold" (Ps 68.13), a dove pose a flight on large trees, "Elah away" (Ps 56.1).
In biblical tradition the dove is tied at the end of the flood. When the period in which the waters had destroyed life on earth, Noah let the dove out which returns with an olive branch in its beak, a sign that life goes on: the dove is the announcement of the end of the flood. Thus, the evocation of a dove - which features in some way the Holy Spirit - makes us realize that at that moment, that is when Jesus begins his mission down to the end, the flood ends, it ends the shipwreck of mankind: it is time decisive in which God intervenes in human history. The descent of Christ into the waters foreshadows his descent into hell and realized the words of the Psalmist (cf. Ps 74, 13-14), he crushes the head of the enemy. Baptism is not only foreshadows, but opens and anticipates the defeat of Satan and the release of Adam. From now on the task of John "the Baptist" ends and leaves the scene.
v. 17: And lo a voice from heaven saying, "This is my Son, the Beloved: in him I am well pleased." The Father's voice speaks only twice in the Gospel, Baptism and the Transfiguration. The first word he says is "Son", a term full of passion, "Beloved" is the second word. The
word "son" in Hebrew sounds with "well" that indicates not only the report (in the generic sense) with the earthly father, but also the affection towards those who are called "son". The people of Israel, that God loves once I picked out of pure love, is called "son", "Thus saith the Lord: Israel is my son" (Ex 4:22, cf. Is 1.2; Jer 31.8, Hos 11:1). King David and also called him "son", "I will be his father and he shall be my son" (2 Sam 7:14). The "servant" messianic (Isaiah 42:1), despite being presented as a creature loved by God, is never translated as "son" but with "slave." To discover God's love for Jesus, this is also called the "beloved."
Matthew says his "This is" not "you're" my beloved Son. Jesus is divine in nature and at the same time the new Adam, the beginning of a new humanity reconciled with God, with nature reconciled with God also, through immersion in the waters of the Christ. "The Beloved": in-greek ago I agapètòs, where the article serves to highlight the extraordinary power and significance of the title. This refers to Genesis 22, where the Jewish Jahid = the only, the monogenic (vv. 2:12:16) which is the sacrificial victim, the one that the Father gives to all men as Saint Paul reminds us: "He that spared not his own Son, but for all of us or handed to the cross (Romans 8:32).
From this moment with the Holy Spirit, Jesus approaches the Cross, proclaiming the gospel and make the sign of the Resurrection to regain the kingdom to the Father in favor of men. For this God is pleased. " In Jesus, sees the Father loved the Son, capable of genuine filial relationship with Him and a fraternal relationship with real people, and especially with the failures of history. In the beloved Son, the Father sees all of us, surrounded by means of our baptism into the paschal mystery of the Lord (Rom. 6.3 to 7), called to conform to the image of His Son (Rom 8:29).

The Gospel in the mind of the Church Fathers
Christ in baptism becomes light, we enter into his glory, and Christ was baptized, inabissiamoci with him to go with him to glory. John gives the baptism, Jesus came to him, perhaps to sanctify man by whom was baptized in water, but also certain to bury the old man completely in the water. Sanctifies the first Jordan to sanctify us and sanctifies us. And because it was spirit and flesh in the Spirit sanctifies and water. The Baptist does not accept the request, but Jesus insists. "I have need to receive baptism from you" (cf. Mt 3, 14), so does the lamp to the sun, the voice of the Word, the friend of the bridegroom, who is the greatest among those born of a woman who is the firstborn of every creature, who in the belly of mother jumped for joy at one who, still hidden in the womb, he received his adoration, the one that ran and would still ahead, the one who had already appeared and would see her at the time. "I must be baptized by you ', and also add," in your name. " He knew that he would receive the baptism of martyrdom and that, like Peter, was not only washed his feet. Jesus rises from the water and brings up all the whole cosmos. Split open and see the heavens, those heavens that Adam had closed for himself and all his descendants, those wide open skies and foreclosed as the paradise it was for the flaming sword. And the Spirit testifies to the divinity of Christ is symbolically presented above is the one who's all the same. A voice from the depths of heaven, from the same depth from which came at that time who received the testimony. The spirit appears visibly as a dove, and in this way, honor the deified body, and then God must not be forgotten that long before had also been a dove that he had announced the end of the flood. So we honor on this day Christ's baptism and celebrate this festival as it should. Purify totally and advanced in this purity. God is pleased with nothing so much as the conversion and salvation of man. For a man, in fact, have been rendered all the divine words to him were made and the mysteries of revelation. Everything has been done to make you to become a living force for other men. Be perfect lights in front of that immense light. You will be flooded with its heavenly rays. Will come to you, very clear and direct, the light of the Trinity, which so far have not received a single radius, from the only God, through Jesus Christ our Lord, to whom should be glory and power forever and ever. Amen. (Gregory Nazianzen, bishop, Disc. 39 for the Baptism of the Lord , 14-16. 20, PG 36, 350-351. 354. 358-359)

On this day, as we just heard was read while the reading of God, the Lord and Savior was baptized by John in the Jordan, and therefore it is not just a feast, but rather large and very large. For when our Lord deigned to receive baptism, the Holy Spirit descended upon him as a dove and the Father's voice was heard saying: "This is my beloved Son in whom I am well pleased" (Mt 3, 17).
Oh, what a great mystery in this heavenly baptism! The Father is heard from heaven, the Son
appears on earth, the Holy Spirit is manifested in form of a dove: in fact we can not speak of true baptism, nor of true forgiveness of sins is not where the truth of the Trinity, nor can we grant the remission of sins unless you believe in the perfect Trinity. L `one true baptism is that of the Church, which is given only once: we are immersed in it a` one time and get out clean and renovated, so we are liberated from the pure filth of sins, because renewed rise again, after having placed the decrepitude of sin. This bath of baptism makes the man whiter than snow, not in the skin of his body, but in the splendor of his spirit and candor of his soul. The heavens were opened, therefore the Baptism of Lord, to show that the washing of regeneration opens to believers the kingdom of heaven, according to this, t the ruling of the Lord: "No one, if not reborn from the water and the Holy Spirit, can enter the kingdom of heaven" (Jn 3 5). He enters so who is reborn and who does not neglect to keep the grace of their Baptism, and so, by contrast, will not enter anyone who is not reborn.
As our Lord came to give a new baptism for the salvation of the human and
for the remission of all sins, was pleased to receive himself, for the first baptism, not to lay the sins he had committed no sin but to sanctify the waters of baptism in order to erase the sins of all believers have been reborn in baptism. So he was baptized in the waters, because we were all washed our sin through Baptism. (Chromatius of Aquileia, Sermo 34, 1-3).

front of you I can not silent, I am indeed a voice, namely the 'voice of one crying in the wilderness, Prepare ye the way of the Lord "(Matt. 3:3). "I need it to be baptized by you, and you come to me" (Mt 3:14)? him, being born, I made fruitful the sterility of the mother who bore me, I was not able to speak and I opened my mouth to my father who had become mute, still a child, I received from you the gift of miracles. But thou, born of a virgin Mary, who didst, and so of which you only know the mystery, you have not touched her virginity, but you gave her to care for the dignity of Mother, the Virgin does not hinder your birth, or that the wronged virginity two things in themselves incompatible in a single converged event. What for you, the creator of nature, was not only possible but easy. I, man, I'm only sharing in the divine grace, but you are the same God, though man, good because you're madly in love and humanity. "I need it to be baptized by you, and you come to me?" You, you were in the beginning, and you were with God, and you were the same God, you who are the splendor of the glory of the Father and the perfect image of Father who is perfect; You are the "true light that enlightens every man who comes into this world" you, the essence of the world, where did you already were, and you got meat without changing its nature; you who came to live among us in the eyes of a servant of your servants, you, that you did with your holy name as a bridge between heaven and earth: thou come to me? You, so great a man like me? You, the King, the precursor? Lord, the servant? But even if you did not hesitate to take on our wretched nature, I can not forget the limits of that nature. I know of the abyss that separates the earth from its creator, the difference between the mud and the man who has shaped. As you know, the sun of justice, more than with your brilliance just me being a lamp of your grace. Although shrouded in white cloud of the body, I recognize your power. Conscious of my status as a servant, I proclaim your glory. I recognize the sublimity of your power, and I confess my meanness and abjection. "I am not worthy to untie the thong of your sandal" (Jn 1:27), how dare touch your head immaculate? How to stretch out my right hand on you, you stretched out the heavens as a skin and you've stabilized the land on the water? As I open my hand on your head servant of God? As you Monder, immaculate and pure from all sin? How rischiarerò the same light? What utter prayers on you, you listen to the prayers of those who do not you know? (A homily " attributed to St. Gregory of Neocaesarea, Bishop).

Some questions for personal reflection and comparison
We are obedient to the will of God, that is fulfilled all righteousness?
The logic of the Servant of God takes our lives as well? My
be "baptized" is a conform to this world, or instead is a continuous, though tiring journey of Christian Faith in Christ as a witness?
How I can be for others, and for me, man of Hope and trust in Him who can do everything, even in the most critical moments of life?
How are capable of performing in small gestures daily attention and love toward others?

Praying
Raccogliamoci silently reviewing our baptismal life and respond to the Lord with the words of the Psalmist (Ps. 28)

Give to the Lord, the sons of God,
give the Lord glory and power.
give the Lord the glory due his name,
worship the Lord in his holy hall.

The voice of the Lord is upon the waters, the Lord
the great waters.
The voice of the Lord is strength,
the Lord's voice is power.

the God of glory thunders,
in his temple all cry, "Glory." The Lord
sits on the ocean of the sky,
the Lord sitteth King forever.

contemplative act
think back to our baptism. Let us immersed in the new water that the divine love of the Trinity. Let us feel beloved radiating divine love to stay faithful to those we meet on our way.