Home Abortion Aids & Hiv Euthanasia Homosexuality Lebanon Natural Family Planning Contact Me   
Daily News  
Archives
Photo Album
Arabic Church News
Arabic Church Titles
Arabic Encyclopedia
Catechism of the Catholic Church
Church History
Code of Eastern Canon Law
Code of Western Canon Law
Council for Justice and Peace
Papal Documents
Papal Encyclicals
Paths of the Spirit
Pontifical Academy for Life
The 21 Ecumenical Councils
The Catholic Encyclopedia
The Encyclopedia of Philosophy
The Fathers of the Church
The Holy Father
The II Vatican Council
The List of Popes
The Mysteries of the Rosary
Way of the Cross
Question and Answer
- Faith FAQs
 
Newsletter
Your name:
   
Your email:
   
   Subscribe Unsubscribe
 
Latest Posts
- LITURGY Q & A: Taped Music at Mass And More on Sign Language
- US: Bishops Promote National Marriage Week
- Pope Francis Lauds Dialogue with Oriental Orthodox Churches
- US: Bishops Decry Late-Term Abortion Legislation
- Canada: Anglican-Roman Catholic Dialogue (ARC) Releases New Stories to Tell: Living Ecumenism Today
 
   
Media
- Tv Charity
- Radio Maria
- Radio Charity - Lebanon
 
Slide Shows & Movies
- Psalm 23
- Be United Against...
- You Are Mine
- Abortion
- Mother Teresa
- Promise
 
Calendar
  March 2019  
SunMonTueWedThuFriSat
 12
3456789
10111213141516
17181920212223
24252627282930
31 
 
 
 
 
 
 
 
 
 
 
 
Number Of Visitors:
434892
 
Archbishop Follo: To change one’s life not only something about it.

March 08, 2019. With the wish to understand during this Lent that the spirit of penitence and conversion is spirit of love and sharing.

First Sunday of Lent – Year C – March 10th, 2019

Roman Rite
DT 26:4-10; PS 91:1-2, 10-11, 12-13, 14-15; ROM 10:8-13; LK 4:1-13

Ambrosian Rite
Gi 2:12b-18; Ps 50: 1 Cor 9:24-27: Mt4:1-11

1. Lent: why?

The Gospel of the first Sunday of Lent takes us with Jesus in the desert, the place of the encounter and of the intimacy with God, but also the place of the supreme fight with the tempter. The aim of these forty days is that the Church, following the example of Jesus Christ, who went into the desert to fast for days, makes us live the same period of time to prepare us to “celebrate the event of the Cross and Resurrection – in which the love of God redeemed the world and shone its light upon history” (Benedict XVI, Message for Lent 2013).  The purpose of Lent is not for mortification. It is for the encounter with Christ at Easter. For this walk toward the Crucified Resurrected, it is necessary to purify our eyes, our heart, and our mind, to look, love and understand others and ourselves as God does. In this exodus toward God’s land, prayer, “that is the effusion of our heart in the one of God” (Father Pius of Pietralcina), is necessary. “It is necessary for us to pray because prayer gives us a pure Heart and a pure heart knows how to love” (Mother Theresa of Calcutta). A pure heart has pure eyes to see God.

If it is useful to know the purpose of the number of forty days, it is good also to know that its origin is not in the Gospel, but in the Old Testament.

In Genesis, we read that because of the flood, the wise man Noah spent forty days in the arc with his family and the animals that God had told him to carry along. He waited another forty days after the flood before coming ashore (Genesis 7:4.12; 8, 6).

The book of Exodus tells us about Moses who remained forty days and forty nights on Mount Sinai with God and received the Law. During all this time he fasted (Es 24, 18).

Also, Deuteronomy tells us that the walk of the Jewish people from Egypt to the Promised Land lasted forty years and it was a privileged time in which the elected people have experimented God’s fidelity. “Remember how for these forty years the LORD, your God, has directed all your journeying in the wilderness…The clothing did not fall from you in tatters, nor did your feet swell these forty years,” said Moses at the end of these forty years of the desert (Dt8:2.4).

      Forty were the years of peace for Israel under the rule of the Judges. (Judges 3:11.30). Unfortunately, after this period, the lack of the memory of God’s gifts and of the application of the Law took over.

Forty days were needed for the prophet Elijah to reach mount Oreb where he met with God (1 King 19, 8).

Forty days were requested by Jonah from the citizens of Nineveh to do penance and they were forgiven by God. (Jonah 3, 4)

Forty are the years of the kingdoms of Saul (Acts 13, 21), of David (2 Sam 5:4-5) and of Solomon (1 Kings 11, 41) the first three kings of Israel.

In the New Testament, we read that forty days after his birth Jesus was taken to the Temple and Simon, at the end of his life, could meet the Son of God, at the beginning of his life among men. Forty were the days that Jesus spent fasting in the desert where he went under the guidance of the Spirit (Lk 4:1-13). While praying Jesus fed himself with God’s Word using it as a weapon to win evil. After these forty days, the Redeemer started his public life. Forty were the days during which the resurrected Jesus instructed his disciples before “finishing” his human adventure, going to Heaven and sending the Holy Spirit to continue it with us and in us. (Acts 1.3)

In conclusion, forty is the symbolic number with which the Bible shows us the most important moments of the experience of the faith of the people of God. This number doesn’t represent a chronological time but a necessary time to see God’s work. It is a time to make up our minds and take responsibility without postponing it.

2. A providential time

      Besides prayer, to live this period as a time propitious and providential, the Church indicates also fasting and almsgiving.

To better explain fasting I’d like to use the words mortification and sacrifice in their current meaning. They mean moderation in the impetus and in the instinct, moderation in the use of the instinct. ‘Temperare” in Latin means to govern according to the purpose, to the purpose of maintaining in the order. We could then translate the invitation to sacrifice and the invitation to mortification and fasting as loyalty to what is “more significant”.

There is actually an immediate meaning of it: when one is hungry and throws himself on food when one has affection and “uses’ the other person for his instinct. There is the love of entirety, the desire to be recognized that if is not moderate becomes vainglory, pride, and thirst for possession. There is greed in the instinct, a non-moderation in the instinct. The Church invited to “fasting” because in moderation food could be used as a tool for the walk. Doing so, we can relate to the other persons as companions in the pilgrimage of life looking at them as icons of God.  It is freedom from the result so that one is really able to love the other person, free from the other person’s reply, from the way the other person answers to us. It is true freedom. It is to love and that is, true love without lies.  Secondly, it is freedom from one’s self, namely from taste.

3. Almsgiving equals charity?

If we want to be strict, the answer is: no. Alms is not a synonym of charity, it is good work. However, there is some truth in this popular equivalence because almsgiving is a sign of charity and of compassion toward the poor.

We must not reduce “charity” to solidarity or simply to humanitarian help. A Combonian missionary (Father Tiboni, 88 years old) who spent his life in Uganda, used to say: “The biggest charity we can have toward the African people is to announce to them that Christ is risen.”  There is no action more beneficial – and therefore more charitable – towards one’s neighbor than to break the bread of the word of God, to share with him the Good News of the Gospel, to introduce him to a relationship with God: evangelization is the highest and the most integral promotion of the human person.” (Message of His Holiness Benedict XVI for Lent 2013)

Almsgiving means to live the atonement of our neighbor’s sin, to feel in agreement with the world, to make amends. It means also to donate something. However, let’s not believe that we should be satisfied with almsgiving because this is a charity not “The Charity”. True Charity is to give God our souls. It is not to change only something. It is to change one’s life and to live it in a sacrifice of communion.

Saint Augustine in the eleventh chapter of De civitate Dei writes that the only sacrifice is communion. The only sacrifice is the passage to communion and to say “I am you”. The only sacrifice then is love. This is the greatest revolution brought to the world first by the prophets, then by Jesus. His love makes possible all sacrifices for the assertion of the other person, even the sacrifice of life. For this reason, the Church identifies the virgins and the martyrs with the highest way of love because virginity and martyrdom are the testimony that the biggest joy of life is to assert the other person and to assert that all is the other person in “ alms”.  The word alms comes from the Greek eleeo (I have compassion) from which, through the adjective eleemon (merciful), comes the Christian- Latin eleemosyna and from there the word in other languages (i.e. French aumone, Spanish limosna, Catalan almoina, English alms, German Almosen). The etymological and Christian meaning of alms is to give compassion and mercy, sharing not only the bread but also the Bread of Life, Jesus Christ.

Commenting the parable of the wise virgins Saint John Chrysostom urges everybody “Let cleanse us our soul in alms” and to the virgins, he says “the fire of virginity dies if one doesn’t pour the oil of alms on it and this oil can be found among the poor.” (Saint John Chrysostom, Homely III; 2-3)

The Consecrated Virgins are the wise virgins of the Gospel because their entire life is spent in donation to God and to serve the neighbor in compassion. They not only give alms but also, with their consecration, “are” the God’s alms to the world.