L-GĦARFIEN JIKBER BISS JEKK WIEĦED IĦOBB IL-VERITÀ

IT-TEOLOĠIJA LATINA TKATTRET FIS-SEKLU TNAX

Traduzzjoni tal-"Vatican Informatioon Service News"

BELT TAL-VATIKAN, 28 Ott 2009 (VIS)    
Waqt l-Udjenza Ġenerali fi Pjazza San Pietru, il-Papa qal li s-sensiela ta’ ġrajjiet li seħħew matul is-seklu tnax  taw ħajja ġdid lit-teoloġija Latina.

Huwa fisser li “Matul dan iż-żmien, fl-Ewropa tal-Punent kien isaltan sliem relattiv u bis-saħħa tal-kuntatti mal-Lvant, ġab tkabbir ekonomiku fis-soċjeta, ssaħħu l-istrutturi politiċi, u ħajjar attivita kulturali qawwija.  Il-benefiċċji ta’ dan il-movimet bla qies ħallew fil-knisja dak li hu magħruf bħala r-Riforma Gregorjana, li għenet biex issir “tisfija iktar evanġelika fil-Knisja, speċjalment fost il-kleru” u twessieħ tal-ħajja reliġjuża.  Frott ta’ dawn l-iżviluppi, fis-seklu tlettax jispikkaw personalitajiet bħal San Tumas u San Bonaventura.

Benedittu XVI qal li f’dan il-kuntest żviluppaw żewġ mudelli differenti ta’ teoloġija: dak tat-“teoloġija monastika” u dak tat-“teoloġija sklolastika.  Dwar ta’ l-ewwel. L-irħieb “kienu dedikati għall-Iskrittura Mqaddsa u waħda mill-attivitajiet prinċipali tqagħhom kienet il lectio divina, jiġifieri, l-qari meditattiv tal-Bibbja”.  Kien preċiżament, is-Sinodu tal-Isqfijiet tas-sena 2008 fuq il-“Kelma ta’ Alla fil-Ħajja u l-Missjoni tal-Knisja” li fakkar l-importanza ta’ dan l-aspett.

Huwa qal li “Billi t-teoloġija monastika hija s-smigħ tal-Kelma ta’ Alla, jeħtieġ li wieħed isaffi qalbu biex jilqagħha u, fuq kollox, wieħed għandu jkun mimli ħeġġa biex jiltaqa’ mal-Mulej.  It-teoloġija għalhekk issir meditazzjoni, talba, għanja ta’ tifħir, u xprun għal konverżjoni sinċiera”.

Il-Papa saħaq li “huwa mportanti li nwarrbu ftit ħin kuljum għall-meditazzjoni fuq il-Bibbja sabiex il-Kelma ta’ Alla tkun il-musbieħ li jdawwal il-mixja tagħna ta’ kuljum fuq l-art”.

Filwaqt li kontinwament jirreferi għal-metodu tat-“teoloġija skolastika”, l-Papa qal “li mhux faċli biex il-mentalità tal-lum tifhem li” f’dan il-proċess kienet essenzjali “l- quaestio, li kienet tikkonsisti fit-tema għad-dikskussjoni”.

“L-organizzazzjoni tal- quaestiones wassal għal ġabra ta’ sintesi dejjem iktar wiesa’, l-hekk imsejjħa summae li kienu trattati vasti tat-teoloġija-dommatika.  It-teoloġija skolastika fittxet li turi l-unità u l-armonija tar-Rivelazzjoni Nisranija b’metodu sistematiku, preċiżament imsejjaħ “skolastiku”, li jwassal il-fdifidi fir-raġuni umana.


Benedittu XVI temm id-diskors tiegħu billi saħaq li “l-fidi u r-raġuni, fi djalogu reċiproku, jaqbzu bil-ferħ meta huma t-tnejn imexxijin mit-tfittxija għal għaqda intima ma’ Alla …   Il-verità titfittex bl-umiltà, tintlaqa’ bil-għaġeb u r-rikonoxxenza: f’kelma waħda, l-għarfien jikber biss jekk wieħed iħobb il-verità”.


l-original jinstab:
AG/LATIN THEOLOGY/... VIS 091028 (410)


www.zenit.org/article-27369?l=english


Anyone who looks up to God never ceases in that desire

Jesus Heals Blind Bartimaeus  (Mk. 10, 46 – 52)

They came to Jericho. And as he was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging.  On hearing that it was Jesus of Nazareth, he began to cry out and say, "Jesus, son of David, have pity on me."  And many rebuked him, telling him to be silent. But he kept calling out all the more, "Son of David, have pity on me."  Jesus stopped and said,  "Call him."  So they called the blind man, saying to him, "Take courage; get up, he is calling you."  He threw aside his cloak, sprang up, and came to Jesus.  Jesus said to him in reply, "What do you want me to do for you?"  The blind man replied to him, "Master, I want to see."  Jesus told him, "Go your way; your faith has saved you."  Immediately he received his sight and followed him on the way.




Saint Gregory, bishop of Nyssa, in his Commentary on “The Life of Moses” explains why “no one can see the face of God and lives”.  It is because the one who sees the face of God is the one who is going in the opposite direction of God.  But if we want to survive we have tom follow in the footsteps of God, and thus we can only see his back,  If we do so, our life is assured.
Saint Gregory of Nyssa explains thus: -

“When, on Mount Sinai, Moses asked the Lord: «Let me see your glory!»  The Lord answered: «I will make all my beauty pass before you... But my face you cannot see» (Ex 33,18f).”

Such an experience seems to me belongs to the soul which loves what is beautiful.  Hope always draws the soul from the beauty which is seen to what is beyond.

And the bold request which goes up the mountains of desire asks this: to enjoy the Beauty not in mirrors and reflections, but face to face.

The divine voice granted what was requested in what was denied.  The munificence of God assented to the fulfillment of the desire but did not promise any cessation or satiety of the desire.  The true sight of God consists in this: that the one who looks up to God never ceases in that desire.  For he says: «You cannot see my face and live».

But when the Lord who spoke to Moses came to fulfill his own law, he likewise gave a clear explanation to his disciples, laying bare the meaning of what had previously been said in a figure when he said:
  • «If anyone wants to be a follower of mine « (Lk 9,23) and not "If any man will go before me."

    • And to the one asking about eternal life he proposes the same thing, for he says: «Come, follow me» (Lk 18,22).


    Now, he who follows sees the back.  So Moses, who eagerly seeks to behold God, is now taught how he can behold Him: to follow God wherever he might lead is to behold God.

    Someone who does not know the way cannot complete his journey safely in any other way than by following behind his guide.  He who leads, then, by his guidance shows the way to the one following.  He who follows will not turn aside from the right way if he always keeps the back of his leader in view.  For he who moves to one side or brings himself to face his guide assumes another direction for himself than the one his guide shows him.

    Therefore God says to the one who is led: «My face is not to be seen», that is, «Do not face your guide».  If he does so, his course will certainly be in the opposite direction.  You see how it is so great a thing to learn how to follow God.

    No longer does any offense which comes about through evil withstand the one who thus follows him.


    Min Jara lil Alla jibqa’ Jixtiequ għal Dejjem

    Ġesù jfejjaq lil Bartimew l-agħma (Mk. 10, 46 – 52)

    U waslu Ġeriko. Hu u ħiereġ minn Ġeriko flimkien mad-dixxipli tiegħu u ma' kotra kbira ta' nies, kien hemm wieħed tallab agħma, jismu Bartimew, bin Timew, bilqiegħda mal-ġenb tat-triq. Dan, meta sama' li kien Ġesù ta' Nazaret, qabad jgħajjat u jgħid: "Ġesù, bin David, ikollok ħniena minni?" Kien hemm ħafna li bdew jgħajtu miegħu biex jiskot imma hu aktar beda jgħajjat: "Bin David, ikollok ħniena minni?" Ġesù waqaf u qal: "Sejjħulu." Huma sejjħu l-agħma u qalulu: "Agħmel il-qalb! Qum, qiegħed isejjaħlek." Dak tajjar il-mantar minn fuqu, qabeż fuq riġlejh u mar ħdejn Ġesù. U Ġesù kellmu u qallu: "Xi tridni nagħmillek?" "Li nara, Rabbuni?" wieġbu l-agħma. "Mur?" qallu Ġesù, "il-fidi tiegħek fejjqitek." U minnufih raġa' beda jara, u baqa' miexi warajh fit-triq.


    U minnufih beda jara, u baqa’ miexi warajh fit-triq.” (Mk. 10, 52)

    San Girgor isqof ta’ Nyssa fil-kummentarju teigħu fuq”Il-Ħajja ta’ Mose”, jfisser għaliex “Ħadd ma jista’ jara lil Alla u jgħix”. Dan għaliex min jara lil Alla, jfisser li jkun miexi fid-direzzjoni opposta ta’ Alla. Filwaqt li Alla jrid li aħna nimxu fl-istess direzzjoni tiegħu u għalhekk jeħtieġ li aħna nimxu warajh u mhux kontra tiegħu.

    Twissija kontra l-Applaws waqt il-Liturġija

    Fil-ktieb tiegħu “The Spirit of the Liturgy” miktub mill-Kardinal Joseph Ratzinger, illum il-Papa Benedittu XVI, jikteb:
    “Kull meta jsir xi applaws waqt il-liturġija minħabba xi kisba umana, dan żgur hu sinjal li l-essenza tal-liturġija għebet għal kollox u minflokha daħal xi għamla ta’ divertiment reliġjuż.”
    "Whenever applause breaks out in the liturgy because of some human achievement, it is a sure sign that the essence of liturgy has totally disappeared and been replaced by a kind of religious entertainment." (in “The Spirit of the Liturgy” by Cardinal Joseph Ratzinger, Page 198).
    ZENIT  -  News from Rome” wkol wieġeb għall-mistoqsija dwar dan is-suġġett, partikularment dwar l-omelija.  Hemm jingħad li l-aħjar reazzjoni għall-omelija hi, meta min jismagħha jiddeċiedi li jimxi l-quddiem u jikber fil-ħajja Nisranija.  It-tweġiba sħiħa tinsab:

    L-arċisqof ta' Colombo iwissi kontra l-Abbużi fil-Liturġija

    L-Arċisqof ta' Colombo, Sri Lanka,  ghadu kif ħareġ ċirkulari fid-djoċesi tiegħu biex iwissi kontra xi abbużi b'xi drawwiet li bdew jiddaħħli fil-liturġija.


    http://www.archdioceseofcolombo.com/LiturgyCircular_07.10.2009.php

    Ta' min jinnota li l-abbużi  mhux f'Colombo, Sri Lanka biss isiru.

    Jiswielna jekk nitgħallmu mit-tajjeb ta' ħaddieħor, iżda l-ħażin inwarrbuh, kif jgħallimna San Pawl.