FAUSTI - With surprise we discover that He who loved to call Himself the Son of Man and proclaimed Himself the Son of God, is the Word who has always been with the Father and is God. This Word, witnessed by wise men and prophets and never known, became Flesh in Jesus, to reveal and give us His own Glory as the Only Begotten of the Father, so that, in Him, we may discover that we are God's children. The prologue is like the beginning of a symphony, in which the motives are preluded. In the history of theology it is like a mine of precious stones, from which the most important reflections on the Trinity and the Incarnation have been drawn. It is a hymn to the Word, Light and Life of everything, where what is said opens to the harmonies of the unspeakable. The word presupposes one who speaks, expresses himself and gives himself, and another who listens to him, imprints him and welcomes him within himself. The word implies two persons who enter into a relationship, into dialogue. It is born from the love of the one who speaks, corresponded by the one who listens: it is generated by love and generates love. For this reason, God, who is Love, is also Word. The Word is addressed not only to the Father, but also to the world: as it is love and life within God, it is also the source of love and life for every creature. Jesus, Word become Flesh, disposes of life in the same way as the Father. It is in fact the full gift of the Father to the Son, who will say: "I am life" (14:6) and "I have come so that they may have life and have it abundantly" (10:10). The world is created by the Word and Wisdom who precedes it, designs it and makes it, giving it its "imprinting" of otherness and relationship, of listening and response, of welcome and responsibility, of intelligence and freedom. Only in this perspective is the universe positively sensible, destined for life and happiness. It is said that God created with the letters of the alphabet. This means that every reality is understandable and communicable in words. Those who can "read" can understand, interact and bring everything to its full meaning. God, who with His Word is the beginning of everything, becomes the aim of everything, with the man who understands it. Only in him, created on the sixth day, does the Word, at work from the first day, find a hearing. He, with his response, brings creation to the seventh day, to God's rest, becoming himself like the Word. He was the true light" The implicit subject is always the Word, which is the "true" light, different from the false light of deceitful words that lead to death. Every man has within him the light of the Word. In spite of the unhearing, he is made for her, because he is made by her and of her. In his heart shines an inner light, unquenchable. It is the desire for truth and love , which leaves him restless until he has the joy of finding what he seeks.
--> The Word, which is towards the Father, comes into the world as its life and light. This light, which is in everyone, is the most inalienable good of man and offers to everyone, even in the most personal and mysterious ways, to enter into dialogue with the Father. The becoming Flesh of the Word is the point of arrival of the history of God who communicates Himself to man. The eternal Word, which was addressed to God and is God, at a precise moment "became" Flesh. It changes the way in which God communicates with us. That which always was and is "became" man, participating in our mortal condition. Love either finds or makes like. God is Love and whoever loves gives himself totally. By becoming Flesh, His Gift is complete and definitive. The acceptance or non-acceptance of the Word, which since Eden is for man a matter of life or death, is the fundamental theme of John's Gospel. Whoever accepts the Word has the dignity of the Word itself: he "becomes" what the Word is. It is a process of transformation: the Word makes us become children, putting us in dialogue with the Father.
FAUSTI - With surprise we discover that He who loved to call Himself the Son of Man and proclaimed Himself the Son of God, is the Word who has always been with the Father and is God. This Word, witnessed by wise men and prophets and never known, became Flesh in Jesus, to reveal and give us His own Glory as the Only Begotten of the Father, so that, in Him, we may discover that we are God's children. The prologue is like the beginning of a symphony, in which the motives are preluded. In the history of theology it is like a mine of precious stones, from which the most important reflections on the Trinity and the Incarnation have been drawn. It is a hymn to the Word, Light and Life of everything, where what is said opens to the harmonies of the unspeakable. The word presupposes one who speaks, expresses himself and gives himself, and another who listens to him, imprints him and welcomes him within himself. The word implies two persons who enter into a relationship, into dialogue. It is born from the love of the one who speaks, corresponded by the one who listens: it is generated by love and generates love. For this reason, God, who is Love, is also Word. The Word is addressed not only to the Father, but also to the world: as it is love and life within God, it is also the source of love and life for every creature. Jesus, Word become Flesh, disposes of life in the same way as the Father. It is in fact the full gift of the Father to the Son, who will say: "I am life" (14:6) and "I have come so that they may have life and have it abundantly" (10:10). The world is created by the Word and Wisdom who precedes it, designs it and makes it, giving it its "imprinting" of otherness and relationship, of listening and response, of welcome and responsibility, of intelligence and freedom. Only in this perspective is the universe positively sensible, destined for life and happiness. It is said that God created with the letters of the alphabet. This means that every reality is understandable and communicable in words. Those who can "read" can understand, interact and bring everything to its full meaning. God, who with His Word is the beginning of everything, becomes the aim of everything, with the man who understands it. Only in him, created on the sixth day, does the Word, at work from the first day, find a hearing. He, with his response, brings creation to the seventh day, to God's rest, becoming himself like the Word. He was the true light" The implicit subject is always the Word, which is the "true" light, different from the false light of deceitful words that lead to death. Every man has within him the light of the Word. In spite of the unhearing, he is made for It, because he is made by It and of It. In his heart shines an inner light, unquenchable. It is the desire for truth and love , which leaves him restless until he has the joy of finding what he seeks.With surprise we discover that He who loved to call Himself the Son of Man and proclaimed Himself the Son of God, is the Word who has always been with the Father and is God. This Word, witnessed by wise men and prophets and never known, became Flesh in Jesus, to reveal and give us His own Glory as the Only Begotten of the Father, so that, in Him, we may discover that we are God's children. The prologue is like the beginning of a symphony, in which the motives are preluded. In the history of theology it is like a mine of precious stones, from which the most important reflections on the Trinity and the Incarnation have been drawn. It is a hymn to the Word, Light and Life of everything, where what is said opens to the harmonies of the unspeakable.
FAUSTI - With surprise we discover that He who loved to call Himself the Son of Man and proclaimed Himself the Son of God, is the Word who has always been with the Father and is God. This Word, witnessed by wise men and prophets and never known, became Flesh in Jesus, to reveal and give us His own Glory as the Only Begotten of the Father, so that, in Him, we may discover that we are God's children.
RispondiEliminaThe prologue is like the beginning of a symphony, in which the motives are preluded. In the history of theology it is like a mine of precious stones, from which the most important reflections on the Trinity and the Incarnation have been drawn.
It is a hymn to the Word, Light and Life of everything, where what is said opens to the harmonies of the unspeakable.
The word presupposes one who speaks, expresses himself and gives himself, and another who listens to him, imprints him and welcomes him within himself. The word implies two persons who enter into a relationship, into dialogue.
It is born from the love of the one who speaks, corresponded by the one who listens: it is generated by love and generates love.
For this reason, God, who is Love, is also Word.
The Word is addressed not only to the Father, but also to the world: as it is love and life within God, it is also the source of love and life for every creature. Jesus, Word become Flesh, disposes of life in the same way as the Father.
It is in fact the full gift of the Father to the Son, who will say: "I am life" (14:6) and "I have come so that they may have life and have it abundantly" (10:10). The world is created by the Word and Wisdom who precedes it, designs it and makes it, giving it its "imprinting" of otherness and relationship, of listening and response, of welcome and responsibility, of intelligence and freedom. Only in this perspective is the universe positively sensible, destined for life and happiness.
It is said that God created with the letters of the alphabet. This means that every reality is understandable and communicable in words. Those who can "read" can understand, interact and bring everything to its full meaning.
God, who with His Word is the beginning of everything, becomes the aim of everything, with the man who understands it.
Only in him, created on the sixth day, does the Word, at work from the first day, find a hearing.
He, with his response, brings creation to the seventh day, to God's rest, becoming himself like the Word.
He was the true light" The implicit subject is always the Word, which is the "true" light, different from the false light of deceitful words that lead to death. Every man has within him the light of the Word. In spite of the unhearing, he is made for her, because he is made by her and of her. In his heart shines an inner light, unquenchable. It is the desire for truth and love , which leaves him restless until he has the joy of finding what he seeks.
--> The Word, which is towards the Father, comes into the world as its life and light.
RispondiEliminaThis light, which is in everyone, is the most inalienable good of man and offers to everyone, even in the most personal and mysterious ways, to enter into dialogue with the Father.
The becoming Flesh of the Word is the point of arrival of the history of God who communicates Himself to man. The eternal Word, which was addressed to God and is God, at a precise moment "became" Flesh.
It changes the way in which God communicates with us. That which always was and is "became" man, participating in our mortal condition. Love either finds or makes like.
God is Love and whoever loves gives himself totally. By becoming Flesh, His Gift is complete and definitive.
The acceptance or non-acceptance of the Word, which since Eden is for man a matter of life or death, is the fundamental theme of John's Gospel.
Whoever accepts the Word has the dignity of the Word itself: he "becomes" what the Word is.
It is a process of transformation: the Word makes us become children, putting us in dialogue with the Father.
FAUSTI - With surprise we discover that He who loved to call Himself the Son of Man and proclaimed Himself the Son of God, is the Word who has always been with the Father and is God. This Word, witnessed by wise men and prophets and never known, became Flesh in Jesus, to reveal and give us His own Glory as the Only Begotten of the Father, so that, in Him, we may discover that we are God's children.
RispondiEliminaThe prologue is like the beginning of a symphony, in which the motives are preluded. In the history of theology it is like a mine of precious stones, from which the most important reflections on the Trinity and the Incarnation have been drawn.
It is a hymn to the Word, Light and Life of everything, where what is said opens to the harmonies of the unspeakable.
The word presupposes one who speaks, expresses himself and gives himself, and another who listens to him, imprints him and welcomes him within himself. The word implies two persons who enter into a relationship, into dialogue.
It is born from the love of the one who speaks, corresponded by the one who listens: it is generated by love and generates love.
For this reason, God, who is Love, is also Word.
The Word is addressed not only to the Father, but also to the world: as it is love and life within God, it is also the source of love and life for every creature. Jesus, Word become Flesh, disposes of life in the same way as the Father.
It is in fact the full gift of the Father to the Son, who will say: "I am life" (14:6) and "I have come so that they may have life and have it abundantly" (10:10). The world is created by the Word and Wisdom who precedes it, designs it and makes it, giving it its "imprinting" of otherness and relationship, of listening and response, of welcome and responsibility, of intelligence and freedom. Only in this perspective is the universe positively sensible, destined for life and happiness.
It is said that God created with the letters of the alphabet. This means that every reality is understandable and communicable in words. Those who can "read" can understand, interact and bring everything to its full meaning.
God, who with His Word is the beginning of everything, becomes the aim of everything, with the man who understands it.
Only in him, created on the sixth day, does the Word, at work from the first day, find a hearing.
He, with his response, brings creation to the seventh day, to God's rest, becoming himself like the Word.
He was the true light" The implicit subject is always the Word, which is the "true" light, different from the false light of deceitful words that lead to death. Every man has within him the light of the Word. In spite of the unhearing, he is made for It, because he is made by It and of It. In his heart shines an inner light, unquenchable. It is the desire for truth and love , which leaves him restless until he has the joy of finding what he seeks.With surprise we discover that He who loved to call Himself the Son of Man and proclaimed Himself the Son of God, is the Word who has always been with the Father and is God. This Word, witnessed by wise men and prophets and never known, became Flesh in Jesus, to reveal and give us His own Glory as the Only Begotten of the Father, so that, in Him, we may discover that we are God's children.
The prologue is like the beginning of a symphony, in which the motives are preluded. In the history of theology it is like a mine of precious stones, from which the most important reflections on the Trinity and the Incarnation have been drawn.
It is a hymn to the Word, Light and Life of everything, where what is said opens to the harmonies of the unspeakable.