By means of this exhibition, we shall do our best to enter the thought, experience and inner life of a man, a monk, a priest, don Divo Barsotti. Don Divo Barsotti di fronte al Concilio del XX secolo. (di Cristina Siccardi su Messa in Latino del ) Nel fervido e provvidenziale. Media in category “Divo Barsotti”. The following 2 files are in this category, out of 2 total. Divo × ; KB. Palaia, lapide divo.
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We need to understand why we ought to say these four prayers, in what sense these are a constant reminder, a precise indication of the journey to carry out because of the Consecration we have made. They begin with the invitation to listen and to welcome the word of God which is written for us as a fundamental law of perfect love. They end with the proclamation of the Beatitudes which spring from the fulfilling of the law as it comes to be through the Christian life: The four prayers follow the sequence in which the right places are placed in terms of this journey: You shall love the Lord your God with all your heart, with all your soul and with all your might.
You shall love your neighbour as yourself. These precepts I give to you this day, you shall fix in your heart, you shall repeat them to your sons and daughters, you shall speak of them when you are seated in your home, when you walk in the way, when you go to bed and when you get up.
You shall bind them to your hand as a sign, they shall be to you as a fringe about your eyes and you shall write them on the doorposts of your home and upon the gates of your city. The first prayer, Hear, O Israeldigo to obedience. In fact, how can we obey God’s will without first barwotti it? And how can we learn it without being willing to listen with faith, humility, in silence, in contemplation.
Our Lord, as a religious Jew, said this prayer every day, even three times a day; bxrsotti only say it once at the beginning of the day. God bows down to me to communicate his life to me. Perhaps we have not even once realized this mystery, duvo omnipotence of love! God does not live in us in discreet moments, but in the eternity of his gift, and we in each instant ought to welcome and live God’s eternity.
Given the impossibility of our giving to God total and continuous attention, this prayer at the beginning of each new day recalls us to that contemplation, to that attention which is never lazy for it involves all our powers: Basically, the precepts the Lord repeats to us at the beginning of each day are one alone: In the selection from Deuteronomy 6.
This in fact Jesus did, as given in Matthew The adjective ‘all’, barssotti three times, expresses the infinite requirement of God who desires of us an absolute gift whether of time whether of activity, in our family, in society, in political basrotti. There should remain no empty space in our personal life and that in relation to others: For us the precepts bound to the hand can indicate that our work should always turn to God in the activity of our mind, which is the greatest power we have.
The precepts inserted on the doorposts – and precisely at the height of a man – serve to give all our social and political actions a decidedly religious direction. The image that we use of St Sergius praying in the orans position, his hands and arms full barsottj Pentecostal flames, comes from a story of a disciple in the desert asking a monk how to pray.
Divo Barsotti And The Presence | O Clarim in English
Digo the disciple looked and saw each finger of the old monk’s hands in flames. From the Desert Fathers. Christians recited the Lord’s Prayer even before it was canonized by St Matthew in the form we have it in his Gospel.
The identity of the form making exceptions for minimal variants witnesses to the fidelity of the tradition which next brought it to this Gospel. This prayer is so complete and inexhaustible that the Church has made it her own: The Didache notes in its eighth chapter that it should be ‘prayed three times a day’.
But it is not divi to recite it: After listening it is not enough that we ask God that he help us go out on the same street following him by his descending to us. He speaks to us and gives us a law, but it would be presumptious on our part to believe that obedience to this divine law would be our work. The will which he manifests to us is God himself and God is love.
It does not treat, therefore, of immediate action, but of prayer because through prayer barsoti is granted and the realization of divine will is impossible without the grace which comes to be given to us to the measure that we pray. It treats, rather, of a prayer of request: The Lord’s Prayer is composed of six requests: It would be a good practice to meditate on one each of the days of the week, because it is impossible to achieve this all at one time.
One could suggest a scheme for us with the practical translations of various themes, reminding ourselves that these are not drawn from one commentary alone: Of one’s personal relation to the ecclesiastic and monastic community.
God’s infinite transcendence Heaven. Make it so that the holiness of God be truly seen through our life with which we ought to give witness to the holiness of God, holiness which ought to transform us if we wish our witness to be credible. In two Beatitudes the use of the present tense: This kingdom has begun to be achieved through Jesus and is hidden, even though active, amidst us’ Bibbia liturgica, Edizioni Paoline, p. To us remains only accepting him whether within ourselves, righting the balance of our powers, disturbed by sin, or whether through our means, reshaping that unity through work, prayer and above all through suffering, the price to give for our salvation and for that of the whole world.
In fact, the Kingdom requires our presence not as single individuals, but as the Church and as a monastic Family. If we do not shape this holy kingdom how, we will no longer have a part in it, least of all after our deaths. Pagine tratte dalle meditazioni del padre fondatore don Divo Barsotti per la formazioneed. The words of the Our Father are of great simplicity and transparency, but also of infinite profundity. The word of God turn to us, always considering our needs: Already in one of the first books of the Bible this double value of the food which we need is found: Jesus says more clearly ‘ I am the bread of life.
Whoever eats this bread shall live in eternity ‘ John 6. In the Lord’s Prayer we request both food, clothing, work, the satisfaction of all human needs, and the nourishing of the soul which is the word of God, the carrying out of his will, that our suffering in all circumstances be adapted to make us meet the Lord.
Let us accept then as food for the soul all that is pleasing and displeasing during the day brasotti he will give us. The debt is not to be fivo with the sin, but with its consequences.
We can never repay adequately for an offense against divine justice requiring a reparation of infinite value. God alone can cancel our debt, because Jesus has paid for all. Like the Lord in the parable Matthew This request means accepting God’s love and letting it pour out from us on all his creatures.
God permits trials and tribulations, barsotit, difficulties, humiliations which assail us from every side and which can do us great good if we can accept them as the means for purificaiton and of sanctification. We cannot pretend to be saved while our earthly pilgrimage is being carried out, but we ought to await the necessary strength and grace from God to confront and transform these in deepening the spiritual life. The request is this: The world can reveal and conceal God: St Francis ‘ Lauds of God.
St Francis in found himself on bardotti holy mountain of La Verna together with his favorite brother, Leo. Leo, gravely sivo in spirit, wanted some words written in Francis’ hand, convinced that these would help him overcome his temptations: Thomas of Celano tells us: Thus came about the thing requested, written in his hand, the Lauds of God and the words which he had in his spirit and at the end the blessing barsktti the brother, and he said, “Take this little document and guard it with care until the day you die”.
Brother Leo kept the miraculous writing until his death, which came about incarrying it always about himself, then, as a sacred relic, it came to be treasured in the Basilica of St Francis, in Assisi, though it is now much faded and decayed.
But with the help of sophisticated scientific equipment at our disposal today, one can obtain dkvo reading barsoti the barzotti that is much more faithful to the original. The Lauds of God in the Highest contained in the ‘ chartula ‘ – or little document – are the testimony of an intense interior life that we ought truly to propose as a programme for monastic life.
We first barsottl all gain the impression of a collection of expressions, but the perfections and the attributes, all positive, with which Francis exalts and praises God, reveal the conscious knowledge he has of him.
The repetition of words can delude by their monotony: His other writings are more or less legislative or exhortive; the Lauds instead are the gift he has made for Brother Leo – and to us his sons and daughters – of what he had most intimately: He puts it in the relation of love lived with God and he cannot give us a thing that is more precious than this bqrsotti of life.
The Lauds are the highest expression of Francis’ interior life, the witness of a perfection dvo to his identification with Christ, fulfilled at La Verna after receiving the Stigmata.
He then lived the pure praise of the angels and of the saints in heaven, joined to that pure transparency duvo which all of God was reflected in him: The soul, based in divine perfection, has no more idvo to ask for anything! In the first part Francis contemplates God who lives, who works, God who in creation manifests all his greatness, all his power, his love. Through the values of the created world, which he recovers, St Francis rises to the Creator and contemplates his Omnipotence: God is above all that he has achieved.
The true Lauds of God begin now with Francis drawing away somewhat from the created world, contemplates another creation: In fact, one praises God through what each one is and the praise of Fracis is the testimony of his life: As in a lyric impetus the saint detaches himself from the introduction and follows the Lauds in a crescendo of admiration and of fervour as in an explained chant, while he repeats himself incessantly, above all the word ‘ Tuyou ‘, keeping the poem living, real, a passionate personal relation of love.
Divo Barsotti, a Prophet for Today’s Church
In just fifteen lines are thirty-one ‘ Tu ‘! While remaining distinct from God, the saint loses in some way any consciousness of himself; he now longer sees himself, but God only, God who is his life eternal. Charity is the active love of God which flows out from himself, overflowing infinitely into creation and comunicating itself to us. It is love, agape, free and provident and just for this end, that lifts the torpor of the mind, which, feeling itself loved without reason, remains suspended in a boundless admiration before the mystery that transcends it.
Such love sustains in us the desire, erotic love and is God himself who, making our response out of love, achieves our ascension to God, in a desire which impels us and consumes us without end to the complete destruction of self. It is an infinite desire, because even God, who is the object of our desire, is infinite.
Thus, charity, the love of God is the overflowing of an infinite mercy into the abyss of creation; the love of God on our part is a desire, a passion which consumes. That is the difference between the two terms used by St Francis. The wisdom in St Francis is God who makes himself known to us, is God in how much he is known. It is the taste of God. God cannot any more be the object of contemplation, but now fills us and transforms us and our life becomes simple and supreme sweetness.
God’s humility is very different from ours: Humility in Frances – and here is a great novelty, a marvellous discovery – it is the same revelation of love.
God is love and love cannot but be humble.