publish an account of the retreat that Fuci Lombard lived, as usual in time of Lent, the weekend retreat at Our Lady of the Snows "by Mezzoldo (BG). The contribution was written by Ilaria Pisa group Fuci of Pavia.
In Lent, the retreat to the refuge "Madonna of the Snow" of Mezzoldo (BG) has become a major event Fuci for Lombard. At the pleasure of being joins the effectiveness of a formula of two days of biblical meditations, led by a priest, who chooses the theme and the cut being provided. The reflections are interspersed with moments of silence necessary for personal meditation, a time frame divided by the Liturgy of the Hours and Eucharist.
to join us this year, along with our Regional Assistant Organists Don James was the patrologist Contardi Don Emilio, Professor of all'ISSR Diocese of Cremona, Crema and Lodi, the theme chosen by him, "Violence of God." An argument that we are obliged by the same biblical text face, a question of a strand that runs through it, and today it is useful to avoid simplistic opposition between "religion of gentleness" (as is Christianity) and "religion of violence" (such as Islam).
What makes "amazing" the God of Christianity is not the work in the New Testament message, a "conversion" with respect to the revelation of the Old Testament, but "make a difference "out of indifference that sometimes attribute to God, revealing angry, passionate and not neutral, nor always in search of a reconciliation with the man; the latter is forced to leave ingenuity of faith, to reach even the "controversy" with God
Five songs chosen to accompany the discussion: the sacrifice of Isaac ( Gen 22), the obscure episode of the attempt to kill the God of Moses (Exodus 4, 24), the death of the firstborn of Egypt (Exodus 12), the wrath of God described by Paul in Romans 1 and the "conviction "expressed by Jesus in the parable of the talents (Matt. 25).
- The 'custody alone "(Kierkegaard) of Abraham to God, that the "tests", makes his almost tragic figure, can God be in as great a contradiction to give the child desired, and then ask for a sacrifice? Yet God addressed to the Patriarch an ambiguous word, does violence, and he obeyed, but not so blind. Until the end, expects "another word" of God, and when it comes, is the 'here I am "response to show its true faith, being much more willing to sacrifice his son. Then it is to be sacrificed the ram (which, as the "father" of the lamb is the symbol of Abraham), caught by the horns (the force fruitful): Abraham sacrifices the possessive nature of their paternity. The "evidence" has never a predetermined outcome, God has no foreknowledge of the history of our faith: the moment of "darkness" is always lived in dialogue with God, certain that he is not dispelling your gift.
- It seems that Moses is about to be killed by God precisely when, reluctantly returning to Egypt, is preparing to resume its mission as the significance of such an incident? Perhaps symbolic of Moses' mission will be carried out in fact at risk of life, and involve the shedding of innocent blood, the blood of children, as suggested by the circumcision of her son's saving made by Sephora, the wife Moses, as a sort of vicarious sacrifice. It 's just the power of women, the life force that dwells in her, to avert the wrath of God, the dark side of God, whose slaughter of the firstborn is thus evoked.
- The tenth plague of Egypt is one of the most difficult passages of the Bible. The contemporary catechesis, which focuses the image of a merciful God to the point of making a "iperaffermazione" good cheer to personal bankruptcies, often "bulldozing" comment on the death of the firstborn, and if, in our view, the death of the children of enemies may seem somewhat justified, God for the moral problem of this last resort, taken to convince the Pharaoh there. The "weapons" with which God has hitherto served are weak, "check": the "Achilles heel" when God puts an end to the plagues Moses s'impietosisce. And 'why, last, God removes responsibility from "the men, sending the" extermination "(a sort of his mysterious" double "!) While people have to take another rite, a hasty meal that leaves on 'architrave signs of blood, evidence that the liberation of Israel leaves behind a tragic aftermath, paying a high price in terms of innocent lives, at the same time, the sacrifice of the paschal sacrifices a puppy, then the future of the "flock" of God's people, "sacrificed their own future" means the availability to God and that He orders the departure, the offer of engagement in the future of God, who accompanies us. Israel is in debt to the innocent sacrificed in the name of his good, and the ritual repetition of the Passover recalls. An act of violence, mourning, involved God, His image has been "spoiled", then the people are in debt to God first, and will recover its innocence, in order to recover "the innocence of God."
- Why St. Paul describes an angry God? Because the only company that "never gets angry, pacifist society, pay the high price of exclusivity: this raises the wrath of God, since faith is inclusive, not exclusive. The Dies Irae in seclum solvet that spark may not like, but may benefit others, who does not enjoy the present system, those who desire the destruction of a foreclosure of the programming world. The thought of how many people can not praise the Lord, because of their desperate condition, makes present the very words of the Apostle. He complains that we are not a "neutral eye" and can recognize the glory of God in creation (ie, first in ourselves), but of God that are reproductions idolatrizziamo self-reproduction made in our image, "copy-gods" to slavery which we are "abandoned" by God (homosexuality in the Pauline passage, becomes a parable of quest'autoreferenzialitĂ ). The hospitality towards God can only be through the inclusion of otherness: God must be accepted other than itself, and as such "resistant" to our imagination.
- The grim image of God, returned from the parable of the servants and the talents, it is necessary in the context of the discourse of Jesus "on the end times" almost without notice, the disciples began to speak the language of the Pharisees - the arrival, exclusivity - to which the Lord tries a different path from the "language of Abbé," with great finesse and offers a parable which shows precisely, to the extreme, the God "wanted "by the Auditor. The criterion of the master in the story is very arbitrary: what sort of freedom at being given talents "according to ability? What is the criterion for reward or condemnation of the work of the servants? In the face of divine arbitrariness, the extent of the required escape us. Listeners are caused: this is justice, the orthodoxy of God? Jesus wants to reach a "disapproval" of God's described as follows: He wants no one speak of God in these terms. Jesus in the tomb will own the righteous God, who is "the credibility" to crucify an innocent man, will resurrect the God of unconditional loyalty, "save" not only us, but God .. by the distorted images that we can do Him
Ilaria Pisa
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