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MEDITATIO

الأحد، ٨ مارس : القدّيس بطرس خريزولوغُس

الأحد، ٨ مارس : القدّيس بطرس خريزولوغُس

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قَامَ ٱلِٱبْنُ وَمَضَى إِلَىٰ أَبِيهِ وَرَفَعَ صَوْتَهُ قَائِلًا: “يَا أَبَتِ، إِنِّي خَطِئْتُ إِلَى ٱلسَّمَاءِ وَإِلَيْكَ. وَلَسْتُ أَهْلًا بَعْدَ ذٰلِكَ لِأَنْ أُدْعَى لَكَ ٱبْنًا، فَٱجْعَلْنِي كَأَحَدِ أُجَرَائِكَ” (لو ١٥: ١٨–١٩). وَلٰكِنَّ ٱلْأَبَ جَاءَ رَاكِضًا، وَأَسْرَعَ مِنْ بَعِيدٍ. فَـ “ٱلْمَسِيحُ قَدْ مَاتَ مِنْ أَجْلِنَا إِذْ كُنَّا خَاطِئِينَ” (رو ٥: ٨). لَقَدْ أَسْرَعَ ٱلْآبُ – فِي شَخْصِ ٱلِٱبْنِ – حِينَ نَزَلَ بِوَاسِطَتِهِ مِنَ ٱلسَّمَاءِ وَجَاءَ إِلَى ٱلْأَرْضِ؛ إِذْ يَقُولُ ٱلرَّبُّ فِي ٱلْإِنْجِيلِ: “فَإِنَّ ٱلْآبَ ٱلَّذِي أَرْسَلَنِي هُوَ مَعِي” (رَاجِعْ يو ١٦: ٣٢). “فَأَلْقَى بِنَفْسِهِ عَلَىٰ عُنُقِهِ”: أَلْقَى بِنَفْسِهِ إِلَيْنَا عِنْدَمَا نَزَلَتْ كُلُّ أُلُوهِيَّتِهِ مِنَ ٱلسَّمَاءِ بِٱلْمَسِيحِ وَٱسْتَقَرَّتْ فِي جَسَدِنَا. وَقَبَّلَهُ. مَتَى؟ عِنْدَمَا “ٱلرَّحْمَةُ وَٱلْحَقُّ تَلَاقَيَا، ٱلْبِرُّ وَٱلسَّلَامُ تَعَانَقَا” (مَز ٨٥[٨٤]: ١١). “وَأَلْبَسَهُ ٱلْحُلَّةَ ٱلْأُولَى”: تِلْكَ ٱلْحُلَّةُ ٱلَّتِي فَقَدَهَا آدَمُ، وَٱلَّتِي تُمَثِّلُ مَجْدَ ٱلْخُلُودِ ٱلْأَبَدِيِّ. “وَجَعَلَ فِي إِصْبَعِهِ خَاتَمًا”: خَاتَمَ ٱلشَّرَفِ، وَلَقَبَ ٱلْحُرِّيَّةِ، وَضَمَانَةَ ٱلرُّوحِ ٱلْخَاصَّةِ، وَعَلَامَةَ ٱلْإِيمَانِ، وَعَرْبُونَ ٱلْأَفْرَاحِ ٱلسَّمَاوِيَّةِ. اِسْمَعِ ٱلْقِدِّيسَ بُولُسَ يَقُولُ: “لِأَنِّي خَطَبْتُكُمْ لِزَوْجٍ وَاحِدٍ، خِطْبَةَ عَذْرَاءَ طَاهِرَةٍ تُزَفُّ إِلَى ٱلْمَسِيحِ” (٢ كور ١١: ٢). “وَجَعَلَ فِي قَدَمَيْهِ حِذَاءً”: لِكَيْ يَجْعَلَ فِي أَقْدَامِنَا أَحْذِيَةً عِنْدَمَا نُعْلِنُ ٱلْبُشْرَى ٱلسَّارَّةَ، وَتَتَبَارَكَ “قَدَمَا ٱلْمُبَشِّرِ، ٱلْمُخْبِرِ بِٱلسَّلَامِ، ٱلْمُبَشِّرِ بِٱلْخَيْرِ” (إش ٥٢: ٧؛ رَاجِعْ رو ١٠: ١٥). “وَذَبَحَ لَهُ ٱلْعِجْلَ ٱلْمُسَمَّنَ”… ذُبِحَ ٱلْعِجْلُ ٱلْمُسَمَّنُ بِأَمْرٍ مِنَ ٱلْآبِ، لِأَنَّهُ لَمْ يَكُنْ مُمْكِنًا لِلْمَسِيحِ، ٱللَّهِ ٱبْنِ ٱللَّهِ، أَنْ يُذْبَحَ دُونَ إِرَادَةِ ٱلْآبِ. اِسْمَعِ ٱلرَّسُولَ بُولُسَ يَقُولُ أَيْضًا إِنَّ ٱللَّهَ “لَمْ يَضَنَّ بِٱبْنِهِ نَفْسِهِ، بَلْ أَسْلَمَهُ إِلَى ٱلْمَوْتِ مِنْ أَجْلِنَا جَمِيعًا” (رو ٨: ٣٢).

maronite readings – rosary.team

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Sunday, March 8 : Saint Peter Chrysologus

Sunday, March 8 : Saint Peter Chrysologus

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The son returns to his father’s house and cries : “Father, I have sinned against heaven and against you. I am no longer deserve to be called your son. Treat me as one of your paid servants”… But the father ran, he ran from far off: “While we were yet sinners, Christ died for us” (Rom 5:8). The father ran… in the person of the Son when he came down from heaven to earth through him. “The Father who sent me is with me,” says the Son in the gospel (cf. Jn 16:32). He threw his arms around him: he threw himself even as far as ourselves when, in Christ, his whole divinity came down from heaven and made its home in our flesh. And he kissed him tenderly. When? “When mercy and truth met; justice and peace embraced” (Ps 84[85]:11). He made them give him a festal robe, the one that Adam lost, the eternal glory of immortality. He put a ring on his finger, the ring of honor, his title of liberty, the special seal of the spirit, the sign of faith, firstfruit of the heavenly wedding. Listen to Paul the apostle: “I have betrothed you to one husband to present you to Christ as a pure virgin” (2Cor 11:2). And he made him put sandals on his feet: that our feet might be shod when we preach the good news of the Gospel, that “the feet of those who announce the good news of peace” might be blessed” (Is 52:7; Rom 10:15). Then he had the fattened calf slaughtered for him… The calf was slaughtered at the father’s command because Christ, who is God and Son of God, could not be killed except by the Father’s will. Listen to the apostle Paul once more: “He did not spare his own Son but delivered him up for us all” (Rom 8:32).

maronite readings – rosary,team

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Sunday, March 8 : Saint Gregory of Nyssa

Sunday, March 8 : Saint Gregory of Nyssa

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“Come and pass through from the beginning of faith, from the peak of Sanir and Hermon.” (Song 4:8, translation of Gregory of Nyssa)What meaning, then, did we detect in these words? The wellspring of good things always draws the thirsty to itself just as in the Gospel the wellspring says: “If anyone thirst, let him come to me and drink” (John 7:37). For in using these words, he sets no limit, whether to thirst, or to the urge to come to him, or to the enjoyment of the drinking. Rather, by the openendedness of his injunction, he issues a continuing invitation to thirst and to drink and to be impelled toward him. To those who have already “tasted” and have learned from experience “that the Lord is good” (cf. Ps 33:9; 1 Peter 2:3), the tasting becomes, as it were, an invitation to partake of yet more. On this account the invitation to come to him that has been off ered, and that ever and again draws us to better things, is never lacking to the person who is journeying upwards. Let us not be forgetful of the urging that the Word addressed to the Bride in earlier passages: “Come, my close one, he says, and again, Come, my dove, and Come for yourself … to the shelter of the rock.” Th e text runs as follows: Come and pass through from the beginning of faith, from the peak of Sanir and Hermon. With these words, however, he
intim ates the mystery of the birth from above,8 for it is from there, they say, that the springs of the Jordan fl ow, over which there looms this mountain
that divides into two peaks with the names Sanir and Hermon. Since, then, the stream that fl ows out of these springs is for us the beginning of our being
remodeled for existence at the level of the divine.

Roman Catholic Ordinary Calendar – rosary,team

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Sunday, March 8 : Saint Irenaeus of Lyons

Sunday, March 8 : Saint Irenaeus of Lyons

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Because Enoch was pleasing to God he was translated bodily into heaven, thus prefiguring the translation of the just. Elijah, too, was taken up just as he was, in the substance of his bodily shape (2Kgs 2,11), foreshadowing by this the taking up of the spiritual man. Their bodies did not in any way prevent this translation or taking up for it was by means of the same hands by which they were formed in the beginning (Gn 2,7) that they were translated and taken up. Because, in the case of Adam, God’s hands were accustomed to guide, hold and carry the work they had formed, to take it up and set it down wherever they wanted. And where was this first man placed? In Paradise, undoubtedly, as Scripture says: “And God planted a garden in Eden, in the east, and he placed there the man whom he had formed,” (v.8). And it was from there that he was expelled in this world for having disobeyed… Does anyone believe that it is impossible men should remain alive for as long as the first of the patriarchs? Does he think that Elijah was not taken up in his body but that his body was consumed on the chariot of fire? Let him consider that Jonah, having been cast to the bottom of the sea and swallowed up in the belly of the fish, was cast up on the shore safe and sound at God’s orders. Ananias, Azarias and Mizael, thrown into a fiery furnace heated up seven times, experienced no harm and not even a smell of fire was about them (Dan 3,94). If the hand of God helped them and accomplished extraordinary things in them, impossible to human nature, what is astonishing if this same hand likewise accomplished an extraordinary thing by carrying out the will of the Father in those who were translated? Now this Hand is the Son of God, (cf Dan 3,92).

Roman Extraordinary (Tridentine) Daily Readings – rosary,team

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Saturday, March 7 : Saint Romanos Melodios

Saturday, March 7 : Saint Romanos Melodios

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The older son said to his father in anger: “I constantly obeyed your orders, without disobeying a single one… and the prodigal one comes back to you, and you make more of him than of me!” The father had only just heard his son speak in this way, when he gently answered: “Listen to your father. You are with me, for you never distanced yourself from me; you did not separate yourself from the Church; you are always present at my side together with all my angels. But this one has come covered with shame, naked and with no beauty, crying: “Have mercy on me! I have sinned, Father, and as one who is guilty, I implore you. Accept me as a day laborer and feed me, for you love human beings, Lord and master of the ages.” “Your brother cried out: ‘Save me, holy Father!’… How could I not have mercy, not save my son who was moaning and sobbing? … Judge me, you who blame me… At all times, it is my joy to love human beings… They are my creatures: how could I not have mercy on them? How could I not have compassion when they repent? My entrails have brought forth this child on whom I had mercy, I who am the Lord and master of the ages. “Everything I have is yours, my son… The fortune you have has not been diminished by this, for I don’t take away from it when I give your brother gifts… I am the one and only creator of both of you, the one and only father who is good, loving and merciful. I honor you, my son, for you have always loved and served me. And on him I have compassion, for he is surrendering entirely to his repentance. So you should share the joy of all whom I have invited, I, the Lord and master of the ages. “Thus, my son, rejoice with all who have been invited to the banquet, and mingle your songs with those of all the angels, for your brother was lost and now he has been found again, he was dead and contrary to all expectations, he has risen.” The older son let himself be persuaded by these words, and he sang: “Everyone, cry out with joy! ‘Happy is he whose fault is taken away, whose sin is covered.’ (Ps 32:1) I praise you, o friend of humankind, you who also saved my brother, you, the Lord and master of the ages.”

Roman Extraordinary (Tridentine) Daily Readings – rosary,team

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Saturday, March 7 : Joseph Cardinal Ratzinger [Pope Benedict XVI]

Saturday, March 7 : Joseph Cardinal Ratzinger [Pope Benedict XVI]

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In the creation account, the Sabbath is described as the day when the human being, in the freedom of adoration, participates in God’s freedom, rest and peace. To celebrate the Sabbath is to celebrate the covenant. This means that we return to our origin and discard the blemishes that our many activities brought with them. It means setting out towards the new world where there will no longer be slaves and masters, but only the free children of God, towards a world in which man, animals and the earth will take part together and fraternally in God’s peace and in God’s freedom… [But] the human being refused rest, the relaxation that came from God, adoration with its peace and its freedom, and thus he ended up by submitting to activism. He enslaved the world to its activities and thus enslaved himself. For that reason, God had to give the human being the Sabbath, which man did not want. By refusing the cycle of freedom and relaxation that come from God, the human being drew away from his condition as God’s image and thus tread the world underfoot. That is why he had to be torn away from his enslavement to his own work. In order to do that, God had to let him find again his authenticity, had to free him from the domination of activism. St. Benedict wrote: “Nothing must be preferred to the service of God” – in first place, adoration, the freedom and the rest that comes from God. Thus, and only thus, the human person can truly live.
maronite readings – rosary,team

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Sábado, 7 De Marzo : Venerable Madeleine Delbrêl

Sábado, 7 De Marzo : Venerable Madeleine Delbrêl

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Es largo, Señor, llegar a comprender
que por pura misericordia podemos ser amados,
que ninguna estima,
ninguna admiración,
ninguna confianza
puede venir de usted a nosotros
sin que ella pase por su misericordia. Es largo, pero llega.
Como un niño ciego y sordo,
sobre las rodillas de su madre,
inmerso en la oscuridad y la soledad,
así descubrimos nuestra alma
sobre las rodillas de su Providencia. Y de su Espíritu somos investidos,
esa mano derecha del Padre,
como mano materna,
reveladora,
educadora,
que une a la vida a su hijo. Por pulsión su Espíritu nos guía,
por contacto nos anuncia lo que es.
Con su cubierta silenciosa,
insemina nuestro corazón con semilla de palabras. A las palabras que decimos en nuestra soledad y oscuridad,
responde el silencio de su Espíritu,
un silencio que nos rodea con su proximidad
y nos enseña. Alcanza con saber, que nuestros ojos son verdaderamente
incapaces de ver y nuestros oídos sordos a todo lo que usted es.
Lecturas Católicas Romanas – rosary.team

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Saturday, March 7 : Venerable Madeleine Delbrêl

Saturday, March 7 : Venerable Madeleine Delbrêl

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How long it takes, Lord, to understand
that only through mercy can we be loved,
and that no esteem,
no admiration,
no trust
can come from You to us
without first passing through Your mercy. It is a long process: but it comes.
Like a blind and deaf child,
on its mother’s knees,
drowned in darkness and solitude,
so we discover our soul
between the two knees of Your Providence. And Your spirit then envelops us:
that finger of the Father’s right hand,
like a mother’s hand,
revealing,
educating,
reuniting its child with life. By impulse Your spirit guides us;
by contact it announces to us what is.
Its silent embrace sows in our heart a seed of words. To the words we speak in our solitude and darkness,
the silence of Your spirit responds;
a silence whose closeness surrounds us
and teaches us. For this, it is enough for us to know that our eyes are truly
incapable of seeing
and our ears deaf
to all
that is You.

Roman Catholic Ordinary Calendar – rosary,team

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السبت، ٧ مارس : الكردينال جوزف راتزنغر

السبت، ٧ مارس : الكردينال جوزف راتزنغر

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تصف لنا رواية الخلق (في سفر التّكوين) يوم السّبت على أنّه اليوم الذي يشارك فيه الإنسان الله سلامه وراحته وحرّيّته من خلال حرّيّة عبادته. إن الاحتفال بالسّبت هو احتفال بالعهد. ممّا يعني العودة إلى الجذور، ومحو الشوائب التي سبّبتها أعمالنا المختلفة. المضي نحو عالم جديد، لا يوجد فيه عبيد وأسياد، إنّما أبناء لله الأحرار. عالم يتشارك فيه الإنسان والحيوانات والأرض في سلام الله وحرّيّته…. لكنّ الإنسان رفض الرّاحة والاسترخاء المتأتّيان من الله ورفض أيضًا عبادته في إطار الحرّيّة والسلام، فانتهى به الأمر خاضعًا. لقد جعل العالم عبدًا لنشاطه واستحال هو بنفسه عبدًا. لذلك أعطى الله الإنسان يوم السبت في حين كان الإنسان يرفضه. وبرفضه لدورة الحرّيّة والرّاحة هذه، ابتعد عن حالته الأولى كصورة الله وداسّ العالم برجليه. لذا كان من الضّروري انتزاعه من عبوديته لعمله. من أجل ذلك أراد الله ان يجعله يستعيد أصالته ويحرّره من سطوة العمل. كتب القديس مبارك: “لا يجب أن يُفَضَّل أيُّ شيءٍ على خدمة الله” – وتأتي العبادة في المقام الأوّل – ومن ثم الحرّيّة والراحة اللتان تأتيان من عند الله. بهذه الطّريقة، وفقط بهذه الطّريقة، يستطيع الإنسان أن يحيا الإنسان بالفعل.
maronite readings – rosary.team

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Viernes, 6 De Marzo : San Basilio

Viernes, 6 De Marzo : San Basilio

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     El Señor no cesa de comparar las almas humanas a las viñas: «Mi amigo tenía una viña en un fértil otero» (Is 5,1); «Planté una viña y la rodeé de una cerca» (Mt 21:33). Evidentemente que Jesús llama su viña a las almas humanas, que las ha cercado, como con una clausura, con la seguridad que dan sus mandamientos y la protección que les proporcionan sus ángeles, porque «el ángel del Señor acampa en torno a sus fieles y los protege» (Sl 33:8). Seguidamente plantó alrededor nuestro como una valla poniendo en la Iglesia «en el primer puesto los apóstoles, en el segundo los profetas, en el tercero los que están encargados de enseñar» (1C 12:28). Además, por los ejemplos de los santos hombres de otros tiempos, hace elevar nuestro pensamiento sin dejarlos caer en tierra donde serían pisoteados. Quiere que los ardores de la caridad, como los sarmientos de una vid, nos aten a nuestro prójimo y nos hagan descansar en él. Así, manteniendo constantemente nuestro impulso hacia el cielo, nos elevemos como viñas que trepan hasta las más altas cimas. Nos pide también que consintamos en ser escardados. Un alma escardada aleja de ella las preocupaciones del mundo que no son más que una carga para nuestros corazones. Así, el que aleja de sí mismo el amor de este mundo y su apego a las riquezas o que tiene por detestable y menospreciable la pasión por esta miserable y falsa vanagloria irrisoria ha sido, por así decirlo, escardado, y respira de nuevo, librado ya de la carga inútil de las preocupaciones de este mundo. Pero, para mantenernos en la misma línea de la parábola, es preciso que no produzcamos únicamente madera, es decir, que vivamos con ostentación, ni que busquemos ansiosamente la alabanza de los de fuera. Es necesario que demos fruto reservando nuestras obras para ser mostradas tan sólo al verdadero propietario de la viña.
Lecturas Católicas Romanas – rosary.team

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