Jan 14, 2025 Written by 

Observance and Person

Today's Gospel highlights the hardness of heart of the Pharisees who were ready to accuse Jesus for healing a paralysed hand.

For them, observance comes before the person. And that is terrifying!

Francis, the Little One of Assisi, on the other hand, in the footsteps of Christ, put human health, both physical and inner, at the centre.

For him, the brother (or sister) to be healed came before all criteria.

Announcing salvation and implementing it was the first reason that governs the universe, and for this he was ready for anything.

In the Sources we find life stories that draw attention to Francis' compassion for those waiting to be healed.

"A little girl from Gubbio with shrunken hands had already lost the use of all her limbs for a year. The nurse, confident that she would be cured, took her to the tomb of St Francis, bringing with her a wax figure the size of the child*.

After eight days of waiting, the miracle comes true: the little infirm girl recovers the use of her limbs, so that she is deemed fit for her former chores" (FF 549).

"A woman from the town of Gubbio had both her hands shrunken and dry, so that she could not use them at all. As soon as the Saint made the sign of the cross to her in the name of the Lord, she was so perfectly healed that she immediately returned home and began to prepare food with her own hands, as Simon's mother-in-law once did, in the service of Francis and the poor" (FF 1217).

But the Saint, as mentioned above, was struck by the hardness of heart shown by some Romans, before the preaching of the Word.

In the Testimonies following the death of Francis

"But the Roman people [...] covered him with contempt, to such an extent that they not only did not want to listen to him, but also deserted his sermons. And for many days they continued to mock his preaching. Then Francis rebuked them for the hardness of their hearts, saying:

"I greatly pity you for your misery, because not only do you hold me, the Lord's servant, in contempt, but in me you bring shame on that Redeemer whose good news I proclaim to you [...].

I will go and proclaim Christ to the brute animals and to the birds of the air; they will hear these words of salvation and will obey God with all their hearts" (FF 2288).

 

* It was a fairly widespread devotional form in the Middle Ages, that of offering, as an ex voto, to obtain a grace, figures of wax, bread, metal, of the same weight or size as the supplicant.

 

 

Wednesday 2nd wk. in O.T. (Mk 3,1-6)

118 Last modified on Tuesday, 14 January 2025 06:59
Teresa Girolami

Teresa Girolami è laureata in Materie letterarie e Teologia. Ha pubblicato vari testi, fra cui: "Pellegrinaggio del cuore" (Ed. Piemme); "I Fiammiferi di Maria - La Madre di Dio in prosa e poesia"; "Tenerezza Scalza - Natura di donna"; co-autrice di "Dialogo e Solstizio".

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The Kingdom of God grows here on earth, in the history of humanity, by virtue of an initial sowing, that is, of a foundation, which comes from God, and of a mysterious work of God himself, which continues to cultivate the Church down the centuries. The scythe of sacrifice is also present in God's action with regard to the Kingdom: the development of the Kingdom cannot be achieved without suffering (John Paul II)
Il Regno di Dio cresce qui sulla terra, nella storia dell’umanità, in virtù di una semina iniziale, cioè di una fondazione, che viene da Dio, e di un misterioso operare di Dio stesso, che continua a coltivare la Chiesa lungo i secoli. Nell’azione di Dio in ordine al Regno è presente anche la falce del sacrificio: lo sviluppo del Regno non si realizza senza sofferenza (Giovanni Paolo II)
For those who first heard Jesus, as for us, the symbol of light evokes the desire for truth and the thirst for the fullness of knowledge which are imprinted deep within every human being. When the light fades or vanishes altogether, we no longer see things as they really are. In the heart of the night we can feel frightened and insecure, and we impatiently await the coming of the light of dawn. Dear young people, it is up to you to be the watchmen of the morning (cf. Is 21:11-12) who announce the coming of the sun who is the Risen Christ! (John Paul II)
Per quanti da principio ascoltarono Gesù, come anche per noi, il simbolo della luce evoca il desiderio di verità e la sete di giungere alla pienezza della conoscenza, impressi nell'intimo di ogni essere umano. Quando la luce va scemando o scompare del tutto, non si riesce più a distinguere la realtà circostante. Nel cuore della notte ci si può sentire intimoriti ed insicuri, e si attende allora con impazienza l'arrivo della luce dell'aurora. Cari giovani, tocca a voi essere le sentinelle del mattino (cfr Is 21, 11-12) che annunciano l'avvento del sole che è Cristo risorto! (Giovanni Paolo II)
Christ compares himself to the sower and explains that the seed is the word (cf. Mk 4: 14); those who hear it, accept it and bear fruit (cf. Mk 4: 20) take part in the Kingdom of God, that is, they live under his lordship. They remain in the world, but are no longer of the world. They bear within them a seed of eternity a principle of transformation [Pope Benedict]
Cristo si paragona al seminatore e spiega che il seme è la Parola (cfr Mc 4,14): coloro che l’ascoltano, l’accolgono e portano frutto (cfr Mc 4,20) fanno parte del Regno di Dio, cioè vivono sotto la sua signoria; rimangono nel mondo, ma non sono più del mondo; portano in sé un germe di eternità, un principio di trasformazione [Papa Benedetto]
In one of his most celebrated sermons, Saint Bernard of Clairvaux “recreates”, as it were, the scene where God and humanity wait for Mary to say “yes”. Turning to her he begs: “[…] Arise, run, open up! Arise with faith, run with your devotion, open up with your consent!” [Pope Benedict]
San Bernardo di Chiaravalle, in uno dei suoi Sermoni più celebri, quasi «rappresenta» l’attesa da parte di Dio e dell’umanità del «sì» di Maria, rivolgendosi a lei con una supplica: «[…] Alzati, corri, apri! Alzati con la fede, affrettati con la tua offerta, apri con la tua adesione!» [Papa Benedetto]
«The "blasphemy" [in question] does not really consist in offending the Holy Spirit with words; it consists, instead, in the refusal to accept the salvation that God offers to man through the Holy Spirit, and which works by virtue of the sacrifice of the cross [It] does not allow man to get out of his self-imprisonment and to open himself to the divine sources of purification» (John Paul II, General Audience July 25, 1990))

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