Dec 1, 2024 Written by 

Aurora source’ spirituality, and origin’ sin

In the Annunciation

(Gen 3:9-15.20; Lk 1:26-38)

 

A great theologian of the Mystical Body wrote: «At dawn there is a wonderful moment: the one that immediately precedes the sunrise [...] the light has been growing, slowly at the beginning, then faster» (É. Mersch).

The ecclesial Faith announces and transmits in Mary ‘Most Holy’ a specific style, a Faith and Hope well denoted in Scripture.

She prorupting and freed, not alienated; independent of “night”, not embarrassed.

Capable of passing from the God of fathers to the Father. Son’s God.

Dawn after dawn, story after story, genesis after genesis, moving house after moving, she lived decisively a kind of ‘spirituality of the rising dawn’. And confidence over time.

When a question mark was coming, she realized it was time to ask herself and give answers.

She sensed the Opportunity to rise again: all Fruitful and without losing motivation, thanks to a paradoxical Alliance, with the limits and emotional burdens.

When a labor broke in, she understood that those waves invaded life not to destroy, but to move a sea of reflows, perhaps still too calm.

She didn’t dream of stemting or blocking that tide. She internalized the restlessness of doubts as a great moment of life.

A Happiness that came from innovation. Like a Presence.

Instead of feeling constrained, she paused on every case, to ask herself: «What do I still have to learn, from this?».

Perhaps she understood that inside her usual figure there was a woman capable of transgression - in the sense of feeling called to overturn all the ancient and artificial that didn’t correspond to her.

This is how she began, by accepting the Invitation: by housing in herself and give space to an unnameable Eternal, believed to be absolutely transcendent and never to be mixed with the flesh!

Not just a sacrilege, but heresy. Yet in the Mother of God the paradoxical heterodoxy comes as it were swept beyond.

His spirituality was cleared of the real great "stain": the inability to correspond to the personal Announcement.

«Too bad! What a pity» «Sin! What a shame!» - it is precisely said of a lost opportunity: it’s the decrease of Uniqueness that we are in.

Pearl that every day could yield its uniqueness to the normalizing and sliced outline of common opinion, narrowing the space, the vital wave.

The divine call of every moment directed elsewhere Mary’s dreams and her innate knowledge - antechamber of trust.

In the Covenant of Root and Seed, decisions were not and did not remain poor: without brain burdens the Mother of God went directly to new possibilities, and to the end.

In this form she lived and weaved a sort of «spirituality of the rising sun». Recall of every moment, in the joy of changing herself and things; or in the happiness of living them like this - even by leaving everything.

While growing up, she did not age of uncertainties, because she tuned her destiny forward - saying Yes to what it faced - and instinctively even today we consider her Young.

She knew how to be with the contradictions of the environment subject to the ancient devotion, and with the unexpected waves, as with the eccentricity of the Son.

Mary cared for Him by being ‘present’, in simple everyday gestures. She relied only on the happy energy that surfaced all moments, and inhabited her.

She immersed herself in the minimal expressions of gestures with her gaze on the now, for a clear action.

Inadequate to the miracle but herself, while working thoroughly, she did not squeeze to the bone, like a torn-up person on her last legs - because she was able to get back into play. This is why she knew the dialogue with the most feared and suffered feeling: loneliness.

But even in the dark she regenerated, welcoming and coming out of it by strengthening the germs of change - feeding in the soul a sort of magical garden.

 

Always off track, the Immaculate has overcome all prejudices.

 

 

[Immaculate Conception, December 8, 2024]

417 Last modified on Sunday, 08 December 2024 12:00
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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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