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Yesterday began the general chapter to elect a new General Order of Preachers. Today we leave Istanbul and return to Bolzano for a short visit to relatives, friends and relatives. The September 11 pre-novices begin I and other spiritual exercises. The eighteen officially begin our novitiate.

not write more on this blog, maybe others, maybe the next pre-novices will want to do it (but no). I ask all those who have followed us this year to accompany us with their prayers.

in Dominico Domino ac.

Playmobilrock Castle Instructions

An earthquake between faith and reason

What if you discovered a magisterial teaching of the Church which clashes with my reason? Un "incubo" che mi ha accompagnato durante quest'anno di postulantato. Non è una intellettualistica para. È una questione esistenziale, che mi tocca e scuote nel profondo e la possibilità che l'incubo - l'inconciliabilità della mia ragione e della mia fede - si realizzi arriva a mettermi in crisi, perchè, se così fosse, sarei costretto a rimettere in discussione tutta una vita costruita sulla fedeltà e l'obbedienza alla Chiesa.

Non sono libero - qualcuno di noi lo è? - di pensare e credere diversamente da quanto mi detta la ragione: anche se lo volessi fortissimamente, mi è impossibile ritenere che due più due non faccia quattro. L'insegnamento magisteriale è invece scolpito nei secoli dei secoli in the catechism and the volumes of Denzinger. Of course, I also do not change at will. Here is that faith and reason stand as two strong, outside of my control, very rigid, unable to adapt to compromise and inactivity: two tectonic plates as high-risk earthquake. As said, the earthquake that would result would have devastating consequences. Urgerebbero preventive measures ... [İstanbul and is known to be an earthquake zone ...]


I thought about and prayed over. I talked to many. Some people have mistaken for insurgents who reads too often articles Vito Mancuso. Someone listened to me and helped me. I jot down a few thoughts to follow to make the point ... and I expect them to be so many to understand.

A similar quake is an existential risk, opportunity, a test and a cross. It is a breeding ground for humility and the theological virtues.
Faith: certainly not the faith understood as a list of statements to be signed and stamped (and that would be under?), But as trust in God even when it's not clear why and wherefore of its concerns and their difficulties, and indeed grows and is strengthened each time the questions and, I dare to write, it calls into question ... in the dark night of faith.
Hope: contradictions and which I accept in my life, waiting to be resolved, or maybe just dissolved, a future in Christ. Hope leads me to look ahead, we select to my nose and my "here and now, to relativize the present moment - with all its speculation, its catechisms, its conflict, its crisis and its lights - of opposite to that of eternity. With me, with my soul and my body will be redeemed even my reason and my catechism.
Charity: the truth. Not in the sense of putting the world to explain how things really are, but in the sense of passion for truth, meaning to roll up our sleeves and continue to investigate and to pray without fear of difficulties and setbacks.

Humility: si tratta di accettare la mia finitezza, debolezza e precarietà. Si tratta di accettare che in me non tutto sia ordinato e "sistemato", ma che ci siano anche delle contraddizioni, dei punti oscuri e interrogativi, qualcosa che sfugge al controllo. Se la mia imperfezione consiste nel credere qualcosa di diverso da quello che dovrei, allora - con fiducia, speranza e passione - si può e si deve accettare la possibilità di rimanere senza una soluzione, senza l'ultimo (e pure senza nemmeno il penultimo) pezzo del puzzle.

Allora, forse, magari, in fondo in fondo, se quello che ho scritto è tutto giusto e quasi niente sbagliato: Signore, dammene a gogò di questi terremoti...

Shark Hippo Comparison

The homily of Father Max - 22 Sunday in Ordinary Time Blessed

"O God, you call the poor and the sinners at the festive meeting of the new covenant is' your church that honors the Lord's presence in the poor and suffering, and we all recognize brothers around your table."
"Many men are proud and arrogant, but the meek God reveals his secrets. To the miserable condition of the proud there is no remedy, because it is rooted in the tree of evil. "
" Whoever exalts himself will be humbled and whoever humbles himself will be exalted. "

Sir 3,17-20.28 - 29; Sal 67/68; 12,18-19.22-24 in Eb; Lk 14,1.7-14

If there is something that knows how to put the Gospel in perfect light, is the meaning of words. The focus of the inspired writer not to cause confusion is such that, trust me, at the level of precision in terminology, the Holy Scripture is absolutely unbeatable! This Sunday's readings help us to reflect on ' humility as a condition of the Christian ideal . There is much confusion on this virtue, beginning with the widespread belief that humility would not even be a virtue, but rather a way (or so) elegant to define poverty: it means to be born from humble beginnings from a poor family. Humility is generally perceived as a defect, più che come pregio. Ma l’umiltà non è sinonimo di povertà!

Si confonde abitualmente l’umiltà con l’umiliazione; un altro errore! L’umiltà – lo dico sempre – è la giusta consapevolezza di sé : conoscere parimenti le proprie capacità e i propri limiti. L’umiltà è necessaria, affinché la persona sia sempre capace di distinguere fino a dove si può spingere nel suo agire, per non restare al di sotto delle proprie potenzialità: ricordiamo il duro monito che il Signore dà quanto al dovere di mettere a frutto i talenti ricevuti da Dio, senza lesinare le forze (cfr. Mt 25,15ss.). Al tempo stesso should know when you should stop, and the parable about the man who builds a tower (Luke 14.28 ff.) remember to do before the calculation of materials, to verify that there are sufficient resources to complete it ... Humility has as reflected self-esteem: the humble man knows who he is and is essentially self-satisfied. Of course, humility is not exempt from the conversion, which, as we know, is the Christian way of being in the world. Without falling into narcissism, the humble you want is fine. This also allows him to love his neighbor as himself.

A defining characteristic of the virtue of humility is la mitezza , lo abbiamo sentito nella prima lettura. La persona umile non è mai spavalda, né prepotente, non si dà arie, non assume atteggiamenti di superiorità nei confronti del prossimo, non guarda il mondo dall’alto in basso… per la semplice ragione che non ne ha bisogno! Quando uno sa cosa vuole, ha raggiunto un sufficiente grado di serenità interiore ed è onestamente impegnato in un cammino di perfezionamento secondo la fede, perché mai dovrebbe ostentarlo? Sarebbe orgoglio; e l’orgoglio, questo sì, è vero sintomo di debolezza, di inconsistenza, di paura…

Dal momento che l’umiltà è una virtù, e le virtù sono mezzi ordinati a raggiungere un fine, il fine dell’umiltà è fare verità su di sé.

L’esempio più perfetto di umiltà ce lo ha dato Gesù, vero uomo. Ma, prima che vero uomo, Gesù è vero Dio; dunque la sua non fu soltanto umiltà. Gesù fece molto di più che vivere umilmente la sua vita terrena: il Verbo di Dio si umiliò accettando di incarnarsi in un corpo mortale. E quello era soltanto l’inizio di un cammino di abbassamento progressivo che lo avrebbe condotto a morire sulla croce (cfr. Fil 2). Era necessario questo abbassamento? In un certo senso sì: dal momento che con l’incarnazione il Verbo esprimeva la sua obbedienza a Dio, la Cross represents Christ to the extreme expression of his loyalty to the Father, a faithful promise, even if it means losing your life. Life lost / donated voluntarily, freely.

We know that on the cross, the humiliation of Jesus has not done ... The last and final completion took place in the sacrament of the Eucharist, through which we receive the fruit of the Passion of Christ, that His glorified body of our hands certainly not holy. Here is the supreme abasement of the Son of God here is the link that connects our lives to His, and allows the (His) Grace of us, conforming to the image of Him

If humility è prima di tutto una situazione interiore del soggetto, l’umiliazione è atteggiamento esterno che può connotare il modo di relazionarci con il prossimo. Ed è l’atteggiamento consigliato appunto da Gesù in occasione del banchetto a cui siamo invitati. Una volta raggiunto un sufficiente grado di autostima, non abbiamo più bisogno di essere riconosciuti nel nostro valore. Tuttavia la nostra discrezione, che può giungere fino al rinnegamento di noi stessi, ci procurerà l’onore e la stima degli altri. Ripeto, non ne abbiamo bisogno, il nostro comportamento non ha secondi fini …anche se le solite malelingue riusciranno comunque ad insinuarlo. Non sarebbero malelingue, no?

Il Vangelo di questa XXII Sunday is a particularly favorable to return to the subject of free, starting with the perfect model (for free), the Eucharist.
The Lord concludes the teaching on humility urged his guest to show their generosity, without waiting for evidence, or require a return. Our reward awaits us the day of resurrection of the righteous , including, we hope to be counted. True happiness consists not in honor and esteem of men, but in honor and esteem that we can recognize God. The conclusion of the Gospel refers explicitly to the canticle of the Magnificat that we just heard this past Sunday, the Solemnity of the Assumption of the Virgin Mary.

At the end of this reflection showed a substantial convergence between the religious and the affective. They can change the terms - the humility becomes self-esteem, pride is called narcissism, etc.. etc. - But the dynamics are similar anthropological and spiritual. A sign that faith does not overturn the nature of the person, but leads her to become more and more and more about itself, the image and likeness of One who has called out of darkness into his marvelous light (cf. . 1 Pt 2 , 9). After all, how can the Creator despise his favorite creature, to the point to pretend that it becomes something else? However, faith makes us discover what beauty God is able to impress upon our person, to not recognize it!
Only God, only God, this miracle - a real miracle! - Becomes possible.
Why Him everything is possible.

"All of us who stumble,
but we still believe in Love,
stand up and do it shine!" Bruce Cockburn

Softball Quotes For T Shirts

не страшно - is not serious

Mercoledì scorso ho passato il pomeriggio co n la mia insegnante di russo e per festeggiare il lieto incontro abbiamo deciso di darci anche a una rassegna sul cinema documentaristico russo.

Una scelta masochistica a dire il vero . Su tre film i primi due ci hanno fatte quasi addormentare, o ridere fra i denti nei rari momenti di non completo intorpidimento :)

Il terzo film Instead, не страшно (NJE strashno), Svetlana Fyodorov, has miraculously shown both in the realm of the living.

The director has done is leave iare voice his two friends, Alex and Alexandra, who meet for probably the last time in a small CASET ta in the forest nearby St. Petersburg.

The two had a history, was sieropositva Aleksandra Alex and infected. She lives with the disease for eight years, for nearly four but he neither uses drugs or appears to be sick. Their relationship has been over for some time and are now preparing to take different paths, you and him in Moscow in eastern Russia. The two talking and joking, he plays the harmonica and gently combed her hair, her kitchen and kissed him lovingly.

There is no surprise in those thirty minutes, no new fact that is upsetting to those who observe them, no question of the director and seemingly no purpose. It is their presence, their closeness and their love remains, as well as the sentence Alex leaving some viewers puzzled when these, about his HIV status and that of Aleksandra, loudly and secure states, HIV, not it is nothing serious. "

Motokrzr Battery Life

Orientalism

was a long time I wanted to read it and found it by accident in the library of the convent of İstanbul. I It seemed the right time to read the "Journal of a " a few weeks since I entered the novitiate in the city proper where Angelo Roncalli was the Apostolic Vicar. Meeting, so a presence here in Turkey - that of Pope John - who in a unique way is accompanying my vocational journey. In the end "all" is started in an association that bears his name, John XXIII. And if an important stage of my journey was Taize, it was Cardinal Roncalli, the nuncio in Paris, the French monastic community to define a "small spring", cleared through customs, so this ecumenical experience of the Church of Rome (and, en passant that, it was a monaco here to recommend reading this book.) The postulant, I went on to Bergamo, the birthplace of Angelo Roncalli. Now İstanbul ...

the first references to the Turks are the future pope, in his paper, well before the assignment as vicar apostolic. Angelo Roncalli is when writing seminar in Bergamo, the Ottoman Empire is still standing, the young seminarian and the Turks are no more or less synonymous with the Third World from the heart of darkness:

[182] L ' human soul is of infinite value because it costs the blood of a God Laon the soul of a savage, a Turkish, is more precious than all the riches of the world.
[243] O buon Signore, anch'io all'inferno, anch'io? İl povero ignorante in paradiso, il turco, il selvaggio; ed io, chiamato alla prima ora, cresciuto al vostro seno, io all'inferno tra i demoni?

Diventato prete, alcuni anni dopo, va in pellegrinaggio in Terra Santa. Di certo l'esperienza non migliora la sua opinione sugli ottomani:

[480] Ma siamo sotto il governo turco, non dimentichiamocene mai, e il governo turco conosce le estorsioni, le ingiustizie incredibili, ma di strade non se ne intende.

Nel 1935, al posto dell'impero c'è la repubblica, Roncalli è rappresentante pontificio in Turchia e Atatürk ha appena cominciato il processe di laicizzazione del paese (proibendo, tra l'altro, gli abiti religiosi). Ecco il commento del futuro papa:

[727 - in nota] İo certo mi attristo davanti al lento ma fatale cadare di molte cose che erano bardatura del cattolicismo e del nazionalismo d'altri tempi. Forse mi sono riservati tempi brutti e situazioni penose. Ma io non cesso di guardare alto e in avanti.

E sette anni più tardi:

Non sarei giusto nè completo nelle mie informazioni se non dicessi che di fatto anche tra le angustie della legislazione attuale si può fare ancora molto bene, e con la grazia di Dio se ne fa [...]. Nelle mie preghiere il pensiero è tornato frequente alla Turchia che oggi celebrates its national day, and enter the twentieth year of its creation in the republic. I like to repeat what I feel in my heart. I love this country and its people. About the substance and the degree of their civilization they delude themselves: the external side dazzle them: they have the wrong door. There may be civilization's real name with the absolute secularism? Nevertheless, they are worthy of respect for the efforts they make. We must sing the Benedictus and invoked as a wish for them. But above all, insist on the last verse.

Meanwhile apply to the study of turkish, apparently - and consolation to those who desperately want to learn it-with little success. Roncalli took her on as ascetic practice, and this might be an idea for novices and Dominican students in search of mortification:

[741] I do special purpose, such exercise of mortification, the study of the Turkish language. Learn so every little after five years of stay in İstanbul, is a disgrace and show little understanding of the scope of my mission, if there were no grounds to justify and excuse.

These, however, are the latest notes on Turkey:

[743] From the window of my room here at the Jesuit Fathers, I see every night a crowd of boats on the Bosphorus; sticking to tens, hundreds from Golden Horn, will meet in an agreed place, and then turn on, some more lively than others, forming a phantasmagoria of colors and lights impressive. I thought it was a party on the sea for Bairam falling in recent days. Instead it is the organized fishing of skipjack, dşce heavy weights that come from distant points of the Black Sea These lights all night long, and you can hear the joyful voices of the fishermen.
The show moves me. Last night about one o'clock it was raining heavily, but the fishermen were there, fearless, rude in their effort.
Oh, what a mess for me, for us priests, "piscatores hominum" in front of this examples! Turning to the figure figured, oh, what vision of work, zeal, apostolic brought to our business! The kingdom del Signore Gesù Cristo resta qui ben poca cosa. Reliquie e semi. Ma quante anime da conquistare a Cristo, vaganti in questo mare dell'islamismo, dell'ebraismo, della ortodossia! İmitare i pescatori del Bosforo, lavorare giorno e notte con le fiaccole accese, ciascuno sulla sua piccola barca, all'ordine dei capi spirituali: ecco il nostro grave e sacro dovere.

Emergency Tooth Extraction In La Svegas

the liturgical rules and ARS celebrandi

1. The situation in post-Second

Vatican II ordered a general reform of the liturgy [1]. Essa è stata effettuata, dopo la chiusura del Concilio, da una commissione comunemente detta, per brevità, il Consilium[2]. È noto che la riforma liturgica è stata sin dall'inizio oggetto tanto di critiche, a volte radicali, quanto di esaltazioni, in certi casi eccessive. Non è nostra intenzione soffermarci su questo problema. Possiamo invece dire che si è generalmente d'accordo nel notare un forte aumento degli abusi in campo celebrativo dopo il Concilio.

Anche il Magistero recente ha preso atto della situazione e in molti casi ha richiamato alla stretta osservanza delle norme e delle rubriche liturgiche. D'altro canto, le leggi liturgiche stabilite per la forma ordinaria (o di Paolo VI) - That, exceptions aside, is celebrated always and everywhere in the Church today - are much more "open" than before. They enable many different applications and exceptions, and also provide multiple forms for different rituals (even up the plurality in the transition from the Latin editio typica national versions). Nevertheless, a large number of priests feels the need to further expand the space left to the "creativity", which expresses itself especially with the frequent changing of words or entire sentences with those imposed in the liturgical books, with the inclusion of "rites "New and often completely alien to the liturgical and theological tradition of the Church and even the use of vestments, vessels sacri e arredi che non sempre sono adeguati e, in alcuni casi più rari, rasentano persino il ridicolo. Il liturgista Cesare Giraudo ha sintetizzato la situazione con queste parole:

«Se prima [della riforma liturgica] c'erano fissità, sclerosi di forme, innaturalezza, che rendevano la liturgia di allora una "liturgia di ferro", oggi ci sono naturalezza e spontaneismo, indubbiamente sinceri, ma spesso fraintesi, malintesi, che fanno - o perlomeno rischiano di fare - della liturgia una "liturgia di caucciù", sgusciante, glissante, saponosa, che a volte si esprime in un ostentato affrancamento da ogni normativa rubricale. [...] Questa spontaneità fraintesa, che si identifica di done with improvisation, superficiality, the carelessness, permissiveness, is the new "test" that fascinates many pastoral workers, priests and laity.

[...] Not to mention that of those priests, and sometimes in certain places, arrogate to themselves the right to use wild Eucharistic prayers, or there and then compose the text or parts of it "[3].

Pope John Paul II's encyclical Ecclesia de Eucharistia, expressed his dissatisfaction with the liturgical abuses that often occur, particularly in the celebration of St. Mass, since "the Eucharist is too great a gift to tolerate ambiguity e diminuzioni»[4]. E ha aggiunto:

«Occorre purtroppo lamentare che, soprattutto a partire dagli anni della riforma liturgica post-conciliare, per un malinteso senso di creatività e di adattamento, non sono mancati abusi, che sono stati motivo di sofferenza per molti. Una certa reazione al "formalismo" ha portato qualcuno, specie in alcune regioni, a ritenere non obbliganti le "forme" scelte dalla grande tradizione liturgica della Chiesa e dal suo Magistero e a introdurre innovazioni non autorizzate e spesso del tutto sconvenienti.

Sento perciò il dovere di fare un caldo appello perché, nella Celebrazione eucaristica, le norme liturgiche siano osservate con grande fedeltà. Esse sono un'espressione concreta dell'autentica ecclesialità dell'Eucaristia; questo è il loro senso più profondo. La liturgia non è mai proprietà privata di qualcuno, né del celebrante, né della comunità nella quale si celebrano i misteri»[5].

2. Cause ed effetti del fenomeno

Il fenomeno della "disobbedienza liturgica" si è talmente esteso, per numero e in certi casi anche per gravità, da formare in molti una mentalità per la quale nella liturgia, fatte salve le parole della consacrazione eucaristica, si potrebbero apportare tutte le modifiche ritenute "pastoralmente" opportune dal sacerdote o dalla comunità. Questa situazione ha indotto the same John Paul II to ask the Congregation for Divine Worship to prepare a statement to the disciplinary celebration of Eucharist, published under the title of Redemptionis Sacramentum March 25, 2004. In the quote reproduced above the Ecclesia de Eucharistia, it was indicated in the reaction to the formalism of the causes of a "liturgical disobedience" of our time. The Redemptionis Sacramentum identifying other causes, including a false concept of freedom [6] and ignorance. The latter in particular is not only to ignorance of the rules, but also a lack of understanding of the historical and theological euchological many texts and rituals: "The abuses are, finally, often based on ignorance, since for the more you reject what you do not grasp the deeper meaning, or you know the ancient [7].

Grafting the theme of fidelity to the rules in a theological and historical understanding, and in the context of the ecclesiology of communion, the Instruction states:

"Too great is the mystery of the Eucharist" because someone can afford to treat it with agency staff, which does not violate the sacredness and its universality ". [...] Arbitrary actions are not conducive to true renewal, but detrimental to the right of the faithful in the liturgy which reflect the life of the Church according to its tradition and discipline. In addition, they introduce elements of distortion and disharmony into the very celebration of the Eucharist which, in an eminent and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the people of God doctrinal The result is uncertainty, confusion and scandal of God's people, and almost a necessary consequence, means all elements in our time, in which the Christian life is often particularly difficult because of the climate of "secularization," greatly confuse and sadden many of the faithful.

All the faithful, however, have the right to have a liturgy, and especially a true celebration the Holy Mass as the Church is so wanted and established, as prescribed in the liturgical books and other laws and regulations. Similarly, the Catholic people have the right to be celebrated for them in an integral manner the sacrifice of the Mass, in full accordance with the teachings of the Magisterium of the Church. It is, finally, the right of the Catholic community that it shall be the celebration of Holy Eucharist in such a way that appears as a true sacrament of unity, the exclusion of all blemishes and actions that might engender divisions and factions in the Church "[8].

Particularly significant in this text is the reference to the law of the faithful to have the liturgy celebrated according to the rules of the universal Church, as well as underlining the fact that changes and modifications of the liturgy - though for reasons made "pastoral" - not actually have a positive impact in this area, contrary to confuse, upset, tired and may even to the faithful away from religious practice.

3. The ars celebrandi

Here are the reasons why the Magisterium in the last four decades has called several times the importance of the ars celebrandi priests, which - if it is not just about the perfect execution of the rites in accordance with headings, but also and above all in the spirit of faith and adoration with which they are held - you can not, however, implement if it departs from the rules governing the celebration of [9]. So says, for example, the Holy Father Benedict XVI:

"The primary way to foster the participation of the people of God in the sacred rite is the proper celebration of the rite itself. The ars celebrandi is the best condition for active participation. The ars celebrandi fruit of faithful adherence to liturgical norms in their entirety, since it is this way of celebrating has sustained for two thousand years the life of faith of all believers who are called to live in the celebration as the People of God , a royal priesthood, a holy nation (cf. 1 Pet 2,4-5.9) [10].

Richiamando questi aspetti, non si deve cadere nell'errore di dimenticare i frutti positivi prodotti dal movimento di rinnovamento liturgico. Il problema segnalato, tuttavia, sussiste ed è importante che la soluzione ad esso parta dai sacerdoti, i quali devono impegnarsi innanzitutto a conoscere in maniera approfondita i libri liturgici e anche a metterne fedelmente in pratica le prescrizioni. Solo la conoscenza delle leggi liturgiche e il desiderio di attenersi strettamente ad esse impedirà ulteriori abusi ed "innovazioni" arbitrarie che, se sul momento possono forse emozionare i presenti, in realtà finiscono presto per stancare e deludere. Fatte salve le migliori intenzioni di chi la commette, dopo quarant'anni di esperienza in merito We recognize that the "liturgical disobedience" does not build at all Christian communities better, but otherwise it endangers the soundness of their faith and their membership to the unity of the Catholic Church. You can not use the more "open" the new liturgical norms as a pretext for distorting the public worship of the Church:

"The new rules have greatly simplified the formulas, gestures, acts liturgical [...]. But even in this area do not go beyond what is established: in fact, by doing so, strip the liturgy of sacred signs and beauty, which are necessary to be truly implemented in the Christian Community the mystery of salvation and is also included under the veil of visible realities through a catechesis. The liturgical reform in fact is not synonymous with desecration, nor to be reason for the phenomenon they call the secularization of the world. We must therefore keep to the rituals dignity, seriousness and sacredness "[11].

Among the graces which we hope to obtain from the celebration of the Priests there is thus also a genuine liturgical renewal within the Church, that the sacred liturgy is understood and lived for what it really is: and integral public worship of the Mystical Body of Christ, Head and members, the cult of worship that glorifies God and sanctifies men [12]. __________________________________

Notes
1) See Second Vatican Council, Sacrosanctum Concilium, n. 21.
2) Abbreviation for Consilium de exsequendam Constitutionem Sacred Liturgy.
3) C. Giraudo, "The Constitution" Sacrosanctum Concilium, "the first great gift of Vatican II," in The Catholic Civilization (2003/IV), pp. 532, 531.
4) John Paul II, Ecclesia de Eucharistia, 10.
5) Ibid., N. 52. Cf also Vatican Council II, Sacrosanctum Concilium, n. 28.
6) "The Not infrequently, abuses are rooted in a false understanding of freedom. But God granted us in Christ an illusory liberty by which we may do what we want, but a liberty by which we can do what is worthy and just ": Congregation for Divine Worship and the Discipline of the Sacraments Redemptionis Sacramentum, n. 7.
7) Ibid., N. 9.
8) Ibid., Nn. 11-12.
9) Sacred Congregation of Rites, Eucharisticum Mysterium, n. 20: "To promote the smooth celebration of the sacred and the active participation of the faithful, the ministers should not only perform their service with accuracy, according to the liturgical law, but must behave in order to inculcate, through it, the sense of sacred things. "
10) Benedict XVI, Sacramentum Caritatis, n. 38. See n. 40, which develops the concept properly.
11) Sacred Congregation for Divine Worship, Liturgicae instaurationes No 1. The text continues: "The effectiveness of the liturgical actions is not in the constant search for new rituals, or for further simplification, but the word of God and to deepen the mystery being celebrated, whose presence is ensured observance of the rites of the Church and not those imposed by the personal taste of an individual priest. Keep in mind, then, that the imposition of remakes Personal of the sacred rites by the priest offends the dignity of the faithful, and opens the way to individualism and personalism in the celebration of actions that directly belong to the whole Church. "
12) Cf. Pius XII, Mediator Dei, I, 1; Vatican Council II, Sacrosanctum Concilium, n. 7.

How To Get Bic White Out Out Of Clothes

The homily of Father Max - 21 Sunday in Ordinary Time

“O Padre, che chiami tutti gli uomini per la porta stretta della croce al banchetto pasquale della vita nuova, concedi a noi la forza del tuo Spirito, perché, unendoci al sacrificio del tuo Figlio, gustiamo il frutto della vera libertà e la gioia del tuo regno.”
“Rinfrancate inert hands and feeble knees and walk straight with your feet, because the foot has a limp that cripples, but rather to heal. "
" Here, there are last who will be first, and there are first who will be the past. "

Is 66:18 b-21; Sal 116/117; Heb 12,5-7.11-13; Luke 13.22-30

The Gospel of this Sunday XXI returns to talk about hard to believe and to live according to faith: a fatigue that is a key to the value of faith and Christian life.
Some might resent, but it must be emphasized that faith is not all: for all, but not all. But the true faith of a few! When the Church has touched the lows of his witnesses - I think the years of persecution, which raged not only in the early centuries, but also in the Middle Ages, in the sixteenth century, straddling the world wars - (the Church) gave the best, and is reborn each time stronger and more motivated. Proof of the existence of God!

Enzo Bianchi, founder of the community of Bose, the spiritual master of the most profound and original today, often speak of the passion of the Church, understood as suffering passion, crucifixion and death. When a family dies for lack of religious vocations, when a mission ends, when the Church is compelled to silence, or even must Enzo Bianchi retire ... declares that these are moments of passion, which will certainly follow a new springtime of the Spirit.

Coming to the Gospel today, leaves me speechless - so to speak - the declaration of Jesus, that, having listened closely, he even ate with Him, does not guarantee entry into the Kingdom of Heaven. The question is what do we have of his teachings, what's left of dinner (the Eucharist) used every Sunday ...

I thought a lot about the relationship between the second reading and the Gospel: The author of Hebrews declares God rebukes the man as a father the son he loves; we have to endure the suffering that would be for our correction. It is a real training, apprenticeship to which we should not resist, and with humility, I would add, with gratitude, the end of all this suffering that comes from God is, is our peace, and (our) justice. So it is necessary to integrate the suffering in life: I'm not disorganized, but the organic system, that are part of nature.

Except that this teaching, related to the Gospel, this suggests that the crosses are from God, I say not that the truth is this, but the combination of the two texts, insinuating the temptation to think that. Series: "Not a leaf stirs that God forbid "principle canonized by TA, namely the book of Job, chapter 2, v.10:" If we accept good from God, why should we not accept evil? . After all, Job says, God is free to give, but also to remove, without regard for anyone. And since the will of God can not be wrong - God is not wrong and it's not volatile - at the same time, one needs to find a logic in the presence of evil, the most rational way to save the one hand, the sovereign freedom of God, and the other, the infinite love of Him, is to shift the blame of evil wickedness and sin of men. It is the infamous law of wages : goodness is rewarded by God in this life with the richness and blessing, and sin is punished (by God in this life) with misfortunes and curses.

Jesus radically contradicts this principle, when asked the disciples: "Why he was born blind, who sinned, this man or his parents? "(cf. Jn 9:2). The concept of pay is definitely in crisis, and with it the moral merits, in the transition between the Old and New Testaments. Already some two hundred years before Christ Wisdom Books more than raise a suspicion as to the reasonableness that principle, but are unable to explain why we can no longer think of the these terms. It is the Incarnation that sheds light on the mystery of the origin of evil. Light, the light of the Word, just to clarify that evil exists in nature is not of God, then there is the evil of men, much less this is from God
But the biggest mystery is that the evil seduces more good! There is no doubt that evil is evil, but it continues to perpetrate in order to obtain an advantage, supporting the principle of pleasure. Each

pleasure end in itself is fundamentally selfish, and selfishness manifests itself in various ways, it I quote only one, obvious, frequent, that everyone at least once in life, we have gone along, or just go past the other, to avoid queuing, perhaps using the emergency lane. Each of us would at least have a reason to avoid the endless queues at the counters, or on the highway ... But it does not take faith to understand that my freedom ends where another's begins the next. If everyone behaved like this ...
What is the narrow door of the gospel? Even the expression ' narrow gate' that defines the cross, imposes a strict and honest examination of conscience on the issue of recommendations : who, if able, he never took advantage, cast the first stone! I refer not only to work situations - contests, promotions ... - and I think the possibility of receiving a medical examination hall to avoid for months ... It's so widespread and despicable policy of small / large favors: "I'm You make me please Then somehow I sdebiterò, returning, or making you a present "this happens at all levels of society and in all environments, from simple family up to the highest corridors of power politics. So verge of rhetoric and moralism ... so I stopped.

be clear, however, that today's Gospel speaks of it explicitly: for the contemporaries of Jesus, having heard his voice, he feasted with him was certainly a privilege that someone would not hesitate to assert in the case of convenience. Well, Jesus warns against the temptation.

Even the official accession to the faith, the practice of religion is an unlimited license to enter into eternal life. Do you think if the Sunday Mass was sufficient to claim the Paradise! what are 45 minutes in comparison to a whole week? Have you ever counted how many hours are there in a week? if not mistaken is 168. And the amount is still the least important aspect of the question, faith is not measured by the clock hands - sebbene il fattore-tempo non sia del tutto irrilevante, ne parleremo dal prossimo autunno presso il Centro Culturale –.

Il vero lasciapassare per la vita eterna è la giustizia! Interessante, la versione precedente traduceva ‘ iniquità ’, termine ancora troppo generico; ora parliamo più precisamente di GIUSTIZIA: beh, un altro progresso nella comprensione delle verità Bibliche. Esiste una giustizia umana, dall’indubbio valore. Ma per noi che crediamo, la giustizia assume i contorni della misericordia; e in nome della misericordia di Dio, la misura della giustizia di Cristo è la sua vita. Per Lui, salire in croce e morirci fu un passo giusto; and if right, it was also necessary. " who is able to understand. "(Matt. 19:12).

"The earth is filled with heaven and every bush is burning God's
but only he who sees takes off his shoes and the others sit around and capture
blueberries ..."
Elizabeth B. Browning

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Hüzün: the sadness in turkish

In my first post on İstanbul I wondered where that was so much sadness in Pamuk in his book. Well, there I had under my nose, around the corner of the convent.

The sadness of Istanbul and a farewell yearning for a beautiful world that the time crumbling away and nobody can stop. It is so for centuries, has been so for the Byzantines and the Genoese, is also the case for the Ottomans and, make no mistake, it will be for Turkey of Atatürk. To make a clean sweep we have thought of it before the Crusaders, and this allied im alone in this struggle with the past, the Ottomans. Then came the new Turkish and now there are Russian and speculation. But perhaps this is not simply the fate of a city. The survivors of the past more than a memory is an indictment, or, at best, a melancholy song of the time of the apples.

The sadness of İstanbul is Viviana and Fernando, cosmopolitan before globalization, citizens of two states that there are more and one in which they have never been and they do not know the language, stateless persons and Levantine inhabitants of Istanbul. Will drive them away in old age, as has happened to all the others before them. Will not go even that museum - beautiful view of the Golden Horn - they live in: the street sweeper is speculation.

The sadness of İstanbul are the old walls of Galata and the fourteenth-century palaces, which now serve to feed the figs sprouting from their roofs and even on their walls. Dirty, abandoned, hidden from the ugliness of the late twentieth century architecture. Time pulling down brick by brick, slowly but surely as workers in Ramadan. Everything else to the speculation.

The sadness of Istanbul lies in a museum, which collects the crumbs of the palaces of Constantinople. Behind a Plexiglas display case you can still gaze amphorae, vases and stops hair. Sumptuous and magnificent monuments, and the Boukoleon Magnaura, Blachernae and the Grand Palace, however, cover up photograph or, at most, on the home PC thanks to computer graphics. The speculation here is no longer needed.

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tireless witness of the Gospel

who follows this blog knows by now of my love for the monks of Taize and what they have counted in my spiritual formation and in my vocational journey. You why can not resist the temptation to bring back below the letter written to Brother Alois, Prior of Taizé present, by Cardinal Bertone on behalf of Benedict XVI to mark the fifth anniversary of the death of Brother Roger Schutz, founder of the monastic community French. Here it is:

Dear Brother,

in these days when we remember back to the Father of our dear Brother Roger, founder of the community of Taizé, who was murdered five years ago, August 16, 2005, during evening prayer in the Church Reconciliation, His Holiness Pope Benedict XVI wishes to express his spiritual closeness and its union in prayer with the Community and all those involved in the commemoration of the memory of Brother Roger.

tireless witness of the Gospel of peace and reconciliation, Brother Roger was a pioneer on the difficult journey towards unity among the disciples of Christ. Seventy years ago, he started a community that continues to come see him thousands of young people from around the world, seeking to give meaning to their lives, welcoming them in prayer and allowing them to experience a personal relationship with

Now that God has entered into eternal joy, he continues to speak. May his witness of an ecumenism of holiness inspire us in our journey verso l'unità e possa la vostra Comunità continuare a vivere e a irradiare il suo carisma, in special modo tra le giovani generazioni!

Con tutto il cuore, il Santo Padre domanda a Dio di colmarvi delle sue benedizioni, come anche i Fratelli della Comunità di Taizé e tutti coloro che sono impegnati con voi sul cammino dell'unità dei discepoli di Cristo, particolarmente i giovani.

How To Cancle The Us Visa Appointment

The homily of Father Max - Assumption

“Dio onnipotente ed eterno, che hai innalzato alla gloria del cielo in corpo e anima l’Immacolata Vergine Maria, madre di Cristo tuo Figlio, fa’ che viviamo in questo mondo costantemente rivolti ai beni eterni, per condividere his own glory. "
" As in Adam all die, even so in Christ shall all be made alive. But everyone in his place. "
" From generation to generation, God's mercy for those who fear him. "

Rev 11.19 a; 12,1-6.10; Ps 44/45, 1 Cor 15:20 - 27th, Luke 1.39-56

Again, the liturgy offers us an opportunity to reflect on the value of a 'yes ' of yes of Mary, but also to all our yes turned to God, spoken not only in words but in deeds and in truth.

The Apocalypse presents the glory of the 'woman clothed with the sun ': a glory rather unique, since it has to deal with the terrible pain of childbirth, and the assaults of wild beasts and unclean. Is it possible that even in paradise you can rest easy? Demand dictated by emotion rather than common sense ... However, there is a revelation that wants to communicate - I have already spoken on other occasions -: the concept of Gloria is a complex concept, especially in the theology of John, and especially should not be confused with the state of absence of evil or suffering ... It makes you wonder: "What Gloria? might as well stay here in this valley di lacrime… ”, come recita la famosa preghiera mariana, dalla teologia peraltro discutibile… Che teologia è quella che definisce la casa degli uomini una valle di lacrime? E così questa domanda sull’aldiquà fa il paio con l’altra sull’aldilà…! È necessario liberarci dagli stereotipi, come: quaggiù si sta male, almeno lassù speriamo di star bene.

È anche vero che desideriamo almeno poter immaginare come sarà la vita dopo la morte… Facciamolo pure, se questo ci conforta e ci incoraggia a non mollare. Resta il fatto che anche le visioni, pur autentiche, descritte da san Giovanni nell’Apocalisse, become almost grotesque, sometimes even absurd, because of the difficulty of expressing in words. We can use the trickery of philosophy, although useful, such as the analogy Eternity ... but the mystery remains, and we, we are light years away from understanding this mystery.

Turning now to the fact of the Assumption, is not easy to believe that Mary was transported into Heaven with the body. Just imagine that a human body has a weight, a surface, a period ... in short, is subject to physical coordinates and constraints spatio-temporal land, have you ever wondered where is Mary? until we speak of the spiritual soul, there are no major difficulty thinking in Heaven ... in truth the difficulties began long before addressing the question of how the soul can ascend to heaven - if heaven, seen as eternity is on top - ... I already have problems conceiving in the mind 'object-soul, which no one knows the size, breadth, weight, shape, etc. etc ... But it is! Let's pretend that we are able to understand the state of bliss of the soul. But the soul reunited in Heaven with her body? Well, this is not covered by all our own imaginative capacity. To understand even vaguely possible that a body rises into the sky and there Moreover, it is necessary to imagine that the sky is not only inhabited, but a living: how is it? We are spoiled for choice: a mega-theater, or a mega-stadium, a place that you do not see the end ... And go with your imagination! Then come
theologians and tell us that heaven is not so, that is not physically similar to a place ... More than a place - they say, and rightly so! - Paradise is a state, a way of being: the state of bliss, of course, eternal bliss.

Eternal! another problem: the mind does not have the category of eternity. How do we do? Not only are we able to imagine heaven separate from the concept of place and space, but we are not able to imagine it without reference to time!
... Well, your partial relief, this year this will be discussed at our Cultural Center ... The theme of TIME , chosen as the common thread for all the clubs will help us, perhaps, I hope, if not to make light, to remove at least some shadow on the relationship between this life and eternal life. Bottom line: we often read the Word of God! but do not claim to understand everything by the light of reason. Rather, we learn to make the Bible the right questions, questions that (the Bible) to respond.

For example, today, such as teaching help us bring home? God does not think like us, its selection criteria are opposite to ours. God entrusts the execution of his promises men and women who had no social significance; lived far from the intellectual circles, political, economic, did not make news, and therefore would not find space in newspapers, on magazines, the news ... Maria she was a girl from a village, probably unable to read and write, Elizabeth was an old woman who lived in the mountains, as they say, far from God and the Saints ... I realize now that it was not clear: God does not rely on these people (anonymous) the implementation of a project, even God entrusts himself and his salvation ...

Perhaps this is the way, the only way to understand the key access to the incomprehensible mystery of God and eternal life! We will never be able to sense the supernatural reality, but we are perfectly able to understand the psychology, emotion, ideas and feelings of a young girl. We passed, too. Mary, Elizabeth, John the Baptist, Jesus - yes, even Jesus! - In their humanity, are people like us! By the way, did you notice the declaration of St. Paul? I confess that I had missed until now: "If by man came death, by means of a man has come also the resurrection of the dead. "(1 Cor 15:21).

feelings, beliefs, choices of the Lord may seem at least unusual, but certainly are very clear and well-understood! There is no mystery in the Passion and death of Christ! and what counts most is the ability to live them in our bodies! Perhaps this is what makes us the most problems, being able to live as he lived, and especially (can) die as he died ... not for the salvation of the world, but for our yes!
Ultimately faith and Christian life will depend entirely on our will. All what is beyond the personal will, does not enter the judging criteria of God! We will ask why we never tried to fly ... God is not asking the impossible!
Living evangelical radicalism - I did not say 'radical' - it is absolutely possible.
Of course, we must change our patterns of reasoning, our selection criteria, our mentality ... But the Gospel not only to change orders, the Gospel also shows how to change.

Dear friends, we have no more excuses.

"Faith never knows where it is being conducted,
ma conosce e ama Colui che la conduce.”
Oswald Chambers

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Relatives in Eyüp

L'espressione "figli di Abramo", che la comune origine dei fedeli delle tre religioni del Libro, ebrei, cristiani e musulmani, è più di una formula retorica o un semplice dato storico o un buon auspicio di dialogo interreligioso. La parentela c'è e si vede nei tratti "psicosomatici" della loro religiosità.


Sono stato alla moschea di Eyüp, con fra Lorenzo e Federico. Ci siamo mischiati alla folla di pellegrini che sfila silenziosamente davanti al sepolcro di Eyüp , il portabandiera di Maometto, morto while attempting to conquer Constantinople. In front of the ark of Eyüp stop, extend your arms as Christians when we recite the Our Father, and sussurranno prayers. If it were not for the carpet on the floor and the domes and minarets, if you look only the eyes and lips and gestures of humans, would seem to be the Basilica del Santo in Padua.

About St. Anthony. Friar Laurence says that İstanbul is an inter-religious reverence for the holy man. The church dedicated to him, on Istiklal Caddesi, on Tuesday also Muslims line up to light a candle. It seems like there is a devotion that even in Syria, Accra, to the Dominican Blessed Jordan of Saxony, which in Europe has been virtually forgotten. Maria, however, did not forget anyone. Even some Quranic verses dedicated to her are entered in the mihrab of the mosque of Hagia Sophia and Sultan Ahmet.

Mountain Biking Candid-hd

my fjord, claims for retirement early

Last night I chatted with some old friends about our chances and our aspirations pseudopensionistiche. I am so ì yield now for me to realize that this age is inextricably linked to the figure of Tove Jansson.

designer did not know this until last year, through the dear Ludag , I have not discovered an exhibition at the Institute of Culture Finnish Berlin.

admit I went there more ù for her p er its famous Moom in, captured the pictures of this beautiful and radiant old woman swimming serene in the Baltic Sea, near his house on an isolated fjord, c on both the garland on his head.

one year now cos ì oldie version when I think I see myself on a small fjord located in the middle of the Baltic Ba ltico, with a very small house overflowing with books, movies, tea and of course with a small sauna adjacent p hy in Finland must, even if you have low blood pressure low and the doctor did he categorically forbidden to do it (after all the everything old is allowed).

As for obvious reasons I can not count on the board, I will take more than a fjord. I reserve the right, toward the 50 or 60 years, starting in Suomiland an expedition to explore the soil in search of my own Tara.
live there surrounded by animals, books and of course any friend want to come to see me to drink a good wine and enjoy the golden age. Every now and then I will leave the house to go hiking in the "civilized" world but will always be a brief intermission, the right time to find the lack of my personal island and return to the corner.

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The homily of Father Max - 19th Sunday in Ordinary Time Week

"Arda in our hearts, Father, the same faith that led Abraham to live on earth as a pilgrim, and not turn off our lamps, because now we are vigilant in your brought to you in the eternal home. "
" Faith is the substance of things hoped for and evidence of things not seen. "
“A chiunque fu dato molto, molto sarà chiesto; a chi fu affidato molto, sarà richiesto molto di più.”

Sap 18,6-9; Sal 32/33; Eb 11,1-2.8-19; Lc 12,35-40

“Nella fede morirono i vostri padri, senza aver ottenuto i beni promessi, ma li videro e li salutarono solo da lontano, dichiarando di essere stranieri e pellegrini sulla terra.”. Partiamo da qui, anzi, partiamo e basta! Le letture di quest’oggi invitano a lasciare le nostre sicurezze… o meglio, a non confidare in modo assoluto e definitivo sulle sicurezze umane. In altre parole, il Vangelo ci educa a mantenere uno sguardo critico sulla realtà.

Avrete certamente intuito che il discorso di queste domeniche si sviluppa intorno al tema della fede: la fede si pone come criterio discriminante per distinguere il bene dal male, l’autentica felicità da quella apparente, ciò che garantisce sicurezza da ciò che invece illude e tradisce… La fede è una ricchezza, anzi, è la ricchezza più grande che un uomo possa avere.

È importante ribadirlo, perché diversamente non potremmo capire la fede dei nostri Padri, i quali morirono appunto senza avere ottenuto i beni promessi… La fede correlata alla speranza, non è un imbroglio, non è l’oppio dei popoli, come la chiamava Karl Marx ... Even though God's promises were not realized in this life, will be worth it also believe, because the good that God has promised not only our lives, concerns the whole of humanity ... it is the Kingdom of God, and God is always the prospect of a long-term, a final perspective. Better believe it, regardless of us (here and now) and the time goes by ...

Our faith will be transmitted to those who come after us: a long uninterrupted red thread connects the person of Jesus to the last man treads the soil of the earth, passing necessarily by us. At the end of the promises will be fulfilled. Ma solo se avremo creduto noi.
Forti solo della fede. Ricchi solo della fede…

È la fede che ci fa attendere svegli il ritorno dello sposo, anche se tarda ad arrivare. La fede cristiana non è un fatto individuale, ma di popolo. Meglio, è un fatto di Chiesa, vista non solo nella sua attualità, ma piuttosto nella sua integrità e totalità. Soltanto sforzandoci di guardare la Chiesa così, sub specie æternitatis , come la guarda Dio, saremo in grado di reggere il testimone della fede ricevuto dai nostri predecessori, per passarlo a coloro che verranno. È necessario cambiare la prospettiva! Almeno proviamoci! Non è escluso che, così facendo, riusciamo anche a riabilitare l’immagine di questa nostra Chiesa, piena di contraddizioni al suo interno e attaccata da ogni parte all’esterno… È vero, noi viviamo oggi e la Chiesa che incontriamo, la Chiesa della quale siamo membra – possibilmente vive – è la Chiesa di oggi, la Chiesa del terzo millennio…

Ma è altrettanto vero che è più facile criticare i difetti che non esaltare le virtù. I difetti sollecitano morbosamente la fantasia, attraggono la curiosità dell’opinione pubblica, e noi ne siamo parte; le virtù non fanno rumore, non suscitano scalpore, non dividono… che noia!
Sono convinto che in questo preciso istante, in qualche parte del mondo, someone is giving his life in the name of Christ, someone else has won the skepticism of a young man and took him to the faith, a man has just decided not to perform an act insane because of the Gospel, a girl has welcomed the result of his lap that up until just before he thought of killing, while recognizing that each new life comes from God ... These are the facts that make the church alive and pushing forward over the mistakes and scandals, over the centuries, along a path that Christ has path in the space of three years, teaching, healing, praying, suffering, dying, forgiving, resuscitating.

Three years lived as a man, but as God in those tragic and glorious three years, the Lord said and did everything che Dio poteva dire e fare in nostro favore. In quei tre anni il Figlio di Dio ha rivelato agli uomini il progetto del Padre. Non lo ha portato a termine, per il fatto che non era compito suo. La responsabilità di realizzare il progetto della Salvezza, gli onori e gli oneri di questo progetto sono tutti nostri.

Provate a pensare a quando eravate bambini, io ci penso spesso: che gusto c’era a guardare papà che costruiva un trenino, o una macchina, o una casa con il LEGO ?... proprio nessuno! volevo farlo io, volevo fare da solo!... la mia fantasia ancora inesperta, ma piena di entusiasmo, di voglia di fare… non poteva stare a guardare, mi scoppiava dentro… Era così, è così for everyone! Behold, our God has done the same, and did so twice, in fact, three at the time of creation - six days of toil, minutely recounted in Genesis, to prepare a place where all can live in freedom -; to moment of liberation from slavery - a night of vigil, to God, to prepare for the exodus of his people from Egypt into a land flowing with milk and honey (see Ex 3.8) - and finally, when the fullness of time (cf. Gal 4:4) - thirty years of obscurity, plus 3 years of public life of his Christ -. Each time the men were measured with a commitment to continue the work begun by the Creator; But instead of enjoying the prospects, opportunities for good that opened wide before them, have complained of fatigue, the risks, they started fighting, raised walls, built fortresses have offended one another, were wounded and killed ...

Today, like yesterday, we are tempted to declare our bankruptcy, rather than extol the greatness of God and thank him! Actually, we're not ready to acknowledge our failure, we pride has always prevented ... We been taken, and we went after God, why does not intervene to stop the hands of bullies because they do not prevent wars because it does not cure the disease, there by preserving Error, sorrow, death ... And so, today the time is up ... But I can not close it! It takes an idea.

The idea that I propose to myself and all of you is to devote the effort to believe a person or persons to whom we love: they may be relatives or friends, living or dead, in respect of which we feel we have a debt of gratitude: someone who loves us or loved us, welcoming us as we are, in true Christian spirit ...
Just like God does with men.
We have been given so much and we have given so much. We are grateful
least mercy received and we also do the same.

“Gesù mi sfiorò le spalle e disse: «Bob, perché mi rifiuti?».
Io dissi: «Non ti sto rifiutando.».
E lui: «Allora mi seguirai?».
Gli dissi: «Non ci ho mai pensato prima!».
E lui: «Se non mi stai seguendo, mi stai rifiutando.».”
Bob Dylan

What It Means When There Is Blood Mixed In Stool

vocations. Diary



I leave home around 5:20 Friday morning and take the highway Bologna. Arrival at the Convent of St. Dominic a couple of hours later, where I expect Viglino father Roberto, the head of what, with all ecclesiastical vocabulary, is called "vocations": in other words his father Roberto follows and accompanies the young people who are fascinated by St. Dominic and attracted by his Order, in which aspire. Robert is the father who organized the week of vocations, to be held in Taggerty, on the Ligurian Riviera di Ponente. I'm leaving with her father Roberto. With another car head Father Guido Bendinelli, Dean of the Faculty of Theology, and D., a young man in search of vocations. We go to Alexandria, to take M., another young man, and to arrive at Taggerty lunch. There are meanwhile arrived from Lombardy M. & M., the other two young people who participate in this week.

to wait in the convent there are Taggia father Richard Barile, Prior Provincial and father David Traina, one of the golden boys of the Province of St. Dominic, who currently lives in the convent in Milan. In the evening we raggiugerà train Quilotti father Raffaele, who is the master of the pre-novices in Bergamo. The "pre-novitiate" is the first step in the entry order, and usually lasts one year, joining a convent - usually that of Bergamo - and is experienced for the first time the Dominican community life. It was introduced to essence of religious life, but at the same time you can continue some activity "outside": some studies for example, and those who continue to work. I was in pre-novitiate in the past year and, God willing, will come with four of my companions in the novitiate on 18 September. The novitiate - the second phase for entry into the Order - involves a more withdrawn life, in which he is educated on the constitution and the history of the Order and intensifies the life of prayer. It lasts a full year (365 days), in accordance with Canon Law and, for the three Italian provinces, takes place in Chieri, a town 20 minutes by car from Turin.

Arrived in Taggia has now experienced a warm and cozy - the climate more conducive to prayer and reflection, essential to carry out what - always in church parlance - is called "discernment": the ability to understand, that is, the good life to which God calls us. Certainly the religious life is a good thing in itself and the Order of St. Dominic is truly the "holy flock / u 'well one fattens if one does not stray." But it is also the place where God calls me, for my sanctification?

This is the question that they were trying to find answers. Apparently one of the best ways to cope with this question is experience this life, and Dominican religious for some time - this was the advice that Ignatius gave to his children, he reminded us, the Prior Provincial, and this is also the idea behind the year of novitiate (imposed on all religious families from the wisdom of the Church) and the year of pre-novitiate (introduced by the Province of St. Dominic in Italy).

Here, I believe that the intention of his father Robert and other monks were allowed to experience of Dominican religious life. The day was so well articulated:

7.30: Office of Readings and Lauds

8.15: Breakfast

9.30: The second meeting of the day

12:00 : Holy Rosary, S. Mass media and now

13.00: Lunch

17:00: second match of the day

19.00: Vespers

19.30: Dinner followed by talk in fraternal 'ortho the convent of Taggia

21.30: moment of prayer (lectio divina, or worship)

21:50: Compline

Over time this pattern was left open the possibility of having personal interviews with the friars, who for various reasons accompanying the young at this early stage of contact with the Order.

The meetings were intended to illustrate the life of the Order and its mission. I present a brief summary, the way I remember them.

a) The Prior Provincial, Father Richard, showed the life of St. Dominic in a particular perspective. The Holy Father Dominic, more than choice, was chosen by God, who has expressed unequivocally through the circumstances of his life. Within these choices, ultimately ordered by Divine Providence, Domenico has settled with his holy enthusiasm and his original initiative. The examples are numerous: in his childhood and adolescence, the Holy Father Dominic was educated by an uncle Dean, who introduced him to the ecclesiastical studies. Within this choice, Dominic commitment to reach as soon as possible to the study of sacred doctrine, the discipline that had more to heart. Young cleric, he was called by Bishop Diego to become part of the cathedral chapter of Osma: another fact - wanted by Providence - which Domenico said yes. Arrived at Osma, Dominic was noted for his intense life of prayer and penance, which was then the sum of its entire existence, as it was inflamed by love for Christ and for souls. Finally, the fact the most famous: the voyage to Denmark, along with his bishop, during which the two men of God came to know of the terrible reality of heresy which is haunting the South of France. Both chose to remain in order to evangelize the region, but Diego had to return after a certain time in his diocese. Domenico, left alone, continued to propagate the Gospel of Christ for ten years. Around him gathered companions, almost fascinated by the love of Christ which was to animate the life of the Holy Father Dominic. It was then that the bishop of Toulouse, Fulk, and then the popes, Innocent III Honorius III and later, led Dominic to give an institutional form to his first companions grupo - was born and the Order of Preachers. The Order is born in other words, the obedience of Domenico the circumstances in which it was found - circumstances in which he was able to read the will of God This is also for vocations: God calls us to live in poverty, chastity and obedience more often than not speaking to attraverso amici che abbiamo incontrato, fatti che segnano la nostra vita, e in generale circostanze ordinarie, obbedendo alle quali obbediamo anche, indirettamente, al suo disegno di amore per noi.

b) Padre Raffaele Quilotti ci ha parlato dell’importanza della preghiera nella vita del domenicano. Le Costituzioni dell’Ordine parlano:

1) della preghiera liturgica (S. Messa e Liturgia delle Ore), che l’Ordine ha cura di celebrare con solennità e in comune, con melodie proprie: è un aspetto molto bello, che affascina oggi come ai tempi di san Domenico (il beato Giordano di Sassonia racconta di aver chiesto l’abito domenicano dopo aver ascoltato i frati cantare in Coro);

2) la orazione mentale, che le Costituzioni prescrivono per almeno mezz’ora ogni giorno;

3) il Santo Rosario, di cui le Costituzioni chiedono la recita per almeno una terza parte ogni giorno (ma noi s’è fatto anche di più in questa settimana);

4) la preghiera segreta e particolare, nella quale si coltiva anche una devozione filiale alla beata Vergine Maria, al Santo Padre Domenico e agli altri santi del nostro Ordine (che pare essere peraltro l’Ordine con il maggior numero di santi: anche la statistica pare attrarre Order!).

Father Raphael showed on the one hand the historical evolution of forms of prayer in the Order and the constant presence of an intense devotion to the Blessed Virgin Mary, even before the introduction of the Rosary, that the Order of Preachers has spread all over the world. Also father Raffaele stressed the importance of reminding us that when one prays is the presence of God and therefore also the gestures of the body help us to keep the attention and respect that is due to the infinite God: many details that the tradition of 'Order preserved (bows, genuflections, orientation etc of the person.) must be interpreted in this perspective.

c) Father David spoke of a decisive event: the Order's mission is accomplished through a common life. The purpose of the Order, the Constitutions, is the salvation of souls, to be achieved through the preaching of the Gospel. It is, in other words, a life "apostolic." But the apostles and early Christians did not live in town, perhaps, devoted themselves to prayer and the breaking of bread, sharing their own possessions? So here again that this apostolic ideal can be realized today. Certainly there are difficulties, said his father David. I think it was St. John Berchmans is: mea maxima communis penitent life. Living with others is not easy, but because it called to the apostolic ideal, this difficulty must be faced with courage and substance, cultivating a sense of brotherhood and manly friendship with the brothers with whom we are called to share a stretch of road.

d) Father Guido has addressed another of the means by which the Order seeks to achieve its goal (that is, in fact, preaching for the salvation of souls): in fact, spoke of the study. Now, the link between the life of prayer and apostolic life is obvious: St. Catherine in fact said that we must be like pitchers who welcome water to overflow, so that water, flooding, spread to those close to us. In the metaphor of the water indicates the love of God and charity to its overflow (apostolic life), it should be the first to love the good God that requires prayer and contemplation. But the study did report that with all this?

At first glance, the usefulness of the study seems to be ascetic study is hard, in fact, and is in its way a form of penance (as other practices of the Order: silence, apparel, the enclosure). However, the study also has other functions.

Father Guido has divided his report into three parts: the first showed how the quest for divine wisdom is also recommended by Scripture, while the second showed how St. Dominic himself who set himself to study his brothers (and to this end he sent them to Bologna and Paris, who were the most important universities of the time) in the third part has touched the most important challenges that now sets the Dominican scholar and has been identified in the famous speech by Pope Benedict XVI to the Roman Curia, Christmas 2005. On that occasion, the pope invited him to rediscover the Second Vatican Council, to establish a fruitful dialogue with modernity, and, calling the discovery, emphasized the importance the so-called "hermeneutics of continuity". This is very important for the Dominican scholar today, which is called to be faithful to the Church first and then also to the theological tradition of the Order, which counts among its most prominent St. Thomas Aquinas. This call to fidelity to the Gospel and the Church is very important to control the hazards that often confronts the scholar (arrogance, pride, rebellion, etc.)..

e) Finally, more than a meditation was held by the same father Robert, who illustrated some aspects of the Constitutions of the Order and the importance of three votes. I voti possono sembrare una rinuncia – e in un certo senso lo sono: con il voto di povertà si rinuncia a possedere beni, con la castità ad avere una moglie e dei figli, con l’obbedienza si rinuncia perfino ad agire di testa propria. Ma ancor più che una rinuncia sono un’occasione di libertà, per seguire Cristo povero obbediente e casto più da vicino. Seguire Cristo più da vicino : in fondo è questa l’essenza della vita religiosa. Si può – e si deve – vivere da santi in ogni stato di vita, perché Dio chiama tutti ad essere salvi e a giungere alla conoscenza della verità. In questo senso perciò non si può certo dire che chi non si fa frate o suora abbia qualche handicap, because everyone can become saints. However, the observance of the Gospel is a great help in the Christian life and makes it somewhat easier path. This is the teaching of the Dominican Saints Thomas Aquinas and Catherine of Siena, which is also the teaching of the Church echoed by his father Roberto.

On August 3rd we went to Bologna, to pray at the tomb of the Holy Father Dominic, the fourth we had the opportunity to pray with the community Bologna, celebrating its founder. Pray at his tomb, it was at once struck by the beauty of works of art over the centuries have enriched the chapel where the saint rests.

The art of the sculptors who have come and gone around the Ark of Saint Dominic (Nicola de Apulia, Nicola Pisano, Michelangelo) was almost a perfect introduction to the life and ideals of the saint.

In conclusion I can say that a week has been intense and fruitful, for which Serber long a memory filled with gratitude. And I am sure that everyone had my same impression.

Luca G.