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The saints—consider the example of Blessed Teresa of Calcutta—constantly renewed their capacity for love of neighbour from their encounter with the Eucharistic Lord, and conversely this encounter acquired its real- ism and depth in their service to others.

Love of God and love of neighbour are thus inseparable, they form a single commandment. But both live from the love of God who has loved us first. Love grows through love.

The Spirit, in fact, is that interior power which harmonizes their hearts with Christ's heart and moves them to love their brethren as Christ loved them, when he bent down to wash the feet of the disciples cf. The Spirit is also the energy which transforms the heart of the ecclesial community, so that it becomes a witness before the world to the love of the Father, who wishes to make humanity a single family in his Son. The entire activity of the Church is an expression of a love that seeks the integral good of man: Love is therefore the service that the Church carries out in order to attend constantly to man's sufferings and his needs, including material needs.

And this is the aspect, this service of charity , on which I want to focus in the second part of the Encyclical. Love of neighbour, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful, but it is also a responsibility for the entire ecclesial community at every level: As a community, the Church must practise love.

Love thus needs to be organized if it is to be an ordered service to the community. The awareness of this responsibility has had a constitutive relevance in the Church from the beginning: Acts 2: As the Church grew, this radical form of material communion could not in fact be preserved.

But its essential core remained: A decisive step in the difficult search for ways of putting this fundamental ecclesial principle into practice is illustrated in the choice of the seven, which marked the origin of the diaconal office cf. Acts 6: In the early Church, in fact, with regard to the daily distribution to widows, a disparity had arisen between Hebrew speakers and Greek speakers. Nor was this group to carry out a purely mechanical work of distribution: In other words, the social service which they were meant to provide was absolutely concrete, yet at the same time it was also a spiritual service; theirs was a truly spiritual office which carried out an essential responsibility of the Church, namely a well-ordered love of neighbour.

As the years went by and the Church spread further afield, the exercise of charity became established as one of her essential activities, along with the administration of the sacraments and the proclamation of the word: The Church cannot neglect the service of charity any more than she can neglect the Sacraments and the Word.

A few references will suffice to demonstrate this. Those who are able make offerings in accordance with their means, each as he or she wishes; the Bishop in turn makes use of these to support orphans, widows, the sick and those who for other reasons find themselves in need, such as prisoners and foreigners.

Here it might be helpful to allude to the earliest legal structures associated with the service of charity in the Church. By the sixth century this institution had evolved into a corporation with full juridical standing, which the civil authorities themselves entrusted with part of the grain for public distribution. In Egypt not only each monastery, but each individual Diocese eventually had its own diaconia ; this institution then developed in both East and West.

But charitable activity on behalf of the poor and suffering was naturally an essential part of the Church of Rome from the very beginning, based on the principles of Christian life given in the Acts of the Apostles. As the one responsible for the care of the poor in Rome, Lawrence had been given a period of time, after the capture of the Pope and of Lawrence's fellow deacons, to collect the treasures of the Church and hand them over to the civil authorities.

He distributed to the poor whatever funds were available and then presented to the authorities the poor themselves as the real treasure of the Church. As a child of six years, Julian witnessed the assassination of his father, brother and other family members by the guards of the imperial palace; rightly or wrongly, he blamed this brutal act on the Emperor Constantius, who passed himself off as an outstanding Christian.

The Christian faith was thus definitively discredited in his eyes. Upon becoming emperor, Julian decided to restore paganism, the ancient Roman religion, while reforming it in the hope of making it the driving force behind the empire.

In this project he was amply inspired by Christianity. He established a hierarchy of metropolitans and priests who were to foster love of God and neighbour. In one of his letters, [16] he wrote that the sole aspect of Christianity which had impressed him was the Church's charitable activity.

He thus considered it essential for his new pagan religion that, alongside the system of the Church's charity, an equivalent activity of its own be established. They needed now to be imitated and outdone. In this way, then, the Emperor confirmed that charity was a decisive feature of the Christian community, the Church. These duties presuppose each other and are inseparable. For the Church, charity is not a kind of welfare activity which could equally well be left to others, but is a part of her nature, an indispensable expression of her very being.

In this family no one ought to go without the necessities of life. Yet at the same time caritas- agape extends beyond the frontiers of the Church. Without in any way detracting from this commandment of universal love, the Church also has a specific responsibility: The teaching of the Letter to the Galatians is emphatic: Since the nineteenth century, an objection has been raised to the Church's charitable activity, subsequently developed with particular insistence by Marxism: Works of charity—almsgiving—are in effect a way for the rich to shirk their obligation to work for justice and a means of soothing their consciences, while preserving their own status and robbing the poor of their rights.

Instead of contributing through individual works of charity to maintaining the status quo , we need to build a just social order in which all receive their share of the world's goods and no longer have to depend on charity.

There is admittedly some truth to this argument, but also much that is mistaken. It is true that the pursuit of justice must be a fundamental norm of the State and that the aim of a just social order is to guarantee to each person, according to the principle of subsidiarity, his share of the community's goods.

This has always been emphasized by Christian teaching on the State and by the Church's social doctrine. Historically, the issue of the just ordering of the collectivity had taken a new dimension with the industrialization of society in the nineteenth century.

The rise of modern industry caused the old social structures to collapse, while the growth of a class of salaried workers provoked radical changes in the fabric of society. The relationship between capital and labour now became the decisive issue—an issue which in that form was previously unknown. Capital and the means of production were now the new source of power which, concentrated in the hands of a few, led to the suppression of the rights of the working classes, against which they had to rebel.

It must be admitted that the Church's leadership was slow to realize that the issue of the just structuring of society needed to be approached in a new way. Faced with new situations and issues, Catholic social teaching thus gradually developed, and has now found a comprehensive presentation in the Compendium of the Social Doctrine of the Church published in by the Pontifical Council Iustitia et Pax.

Marxism had seen world revolution and its preliminaries as the panacea for the social problem: This illusion has vanished. In today's complex situation, not least because of the growth of a globalized economy, the Church's social doctrine has become a set of fundamental guidelines offering approaches that are valid even beyond the confines of the Church: In order to define more accurately the relationship between the necessary commitment to justice and the ministry of charity, two fundamental situations need to be considered:.

As Augustine once said, a State which is not governed according to justice would be just a bunch of thieves: For her part, the Church, as the social expression of Christian faith, has a proper independence and is structured on the basis of her faith as a community which the State must recognize. The two spheres are distinct, yet always interrelated. Justice is both the aim and the intrinsic criterion of all politics. Politics is more than a mere mechanism for defining the rules of public life: The State must inevitably face the question of how justice can be achieved here and now.

But this presupposes an even more radical question: The problem is one of practical reason; but if reason is to be exercised properly, it must undergo constant purification, since it can never be completely free of the danger of a certain ethical blindness caused by the dazzling effect of power and special interests.

Here politics and faith meet. Faith by its specific nature is an encounter with the living God—an encounter opening up new horizons extending beyond the sphere of reason. But it is also a purifying force for reason itself.

From God's standpoint, faith liberates reason from its blind spots and therefore helps it to be ever more fully itself. Faith enables reason to do its work more effectively and to see its proper object more clearly. This is where Catholic social doctrine has its place: Even less is it an attempt to impose on those who do not share the faith ways of thinking and modes of conduct proper to faith.

Its aim is simply to help purify reason and to contribute, here and now, to the acknowledgment and attainment of what is just. The Church's social teaching argues on the basis of reason and natural law, namely, on the basis of what is in accord with the nature of every human being. It recognizes that it is not the Church's responsibility to make this teaching prevail in political life.

Rather, the Church wishes to help form consciences in political life and to stimulate greater insight into the authentic requirements of justice as well as greater readiness to act accordingly, even when this might involve conflict with situations of personal interest. Building a just social and civil order, wherein each person receives what is his or her due, is an essential task which every generation must take up anew.

As a political task, this cannot be the Church's immediate responsibility. Yet, since it is also a most important human responsibility, the Church is duty-bound to offer, through the purification of reason and through ethical formation, her own specific contribution towards understanding the requirements of justice and achieving them politically.

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The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice.

She has to play her part through rational argument and she has to reawaken the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper.

A just society must be the achievement of politics, not of the Church. Yet the promotion of justice through efforts to bring about openness of mind and will to the demands of the common good is something which concerns the Church deeply. There is no ordering of the State so just that it can eliminate the need for a service of love. Whoever wants to eliminate love is preparing to eliminate man as such.

There will always be suffering which cries out for consolation and help. There will always be loneliness. There will always be situations of material need where help in the form of concrete love of neighbour is indispensable. We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need.

The Church is one of those living forces: This love does not simply offer people material help, but refreshment and care for their souls, something which often is even more necessary than material support. In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man: We can now determine more precisely, in the life of the Church, the relationship between commitment to the just ordering of the State and society on the one hand, and organized charitable activity on the other.

We have seen that the formation of just structures is not directly the duty of the Church, but belongs to the world of politics, the sphere of the autonomous use of reason. The Church has an indirect duty here, in that she is called to contribute to the purification of reason and to the reawakening of those moral forces without which just structures are neither established nor prove effective in the long run.

The direct duty to work for a just ordering of society, on the other hand, is proper to the lay faithful. As citizens of the State, they are called to take part in public life in a personal capacity. The Church's charitable organizations, on the other hand, constitute an opus proprium , a task agreeable to her, in which she does not cooperate collaterally, but acts as a subject with direct responsibility, doing what corresponds to her nature. The Church can never be exempted from practising charity as an organized activity of believers, and on the other hand, there will never be a situation where the charity of each individual Christian is unnecessary, because in addition to justice man needs, and will always need, love.

The multiple structures of charitable service in the social context of the present day. Before attempting to define the specific profile of the Church's activities in the service of man, I now wish to consider the overall situation of the struggle for justice and love in the world of today. Despite the great advances made in science and technology, each day we see how much suffering there is in the world on account of different kinds of poverty, both material and spiritual.

Our times call for a new readiness to assist our neighbours in need. The Second Vatican Council had made this point very clearly: On the other hand—and here we see one of the challenging yet also positive sides of the process of globalization—we now have at our disposal numerous means for offering humanitarian assistance to our brothers and sisters in need, not least modern systems of distributing food and clothing, and of providing housing and care.

Concern for our neighbour transcends the confines of national communities and has increasingly broadened its horizon to the whole world. The solidarity shown by civil society thus significantly surpasses that shown by individuals.

Church agencies, with their transparent operation and their faithfulness to the duty of witnessing to love, are able to give a Christian quality to the civil agencies too, favouring a mutual coordination that can only redound to the effectiveness of charitable service.

Significantly, our time has also seen the growth and spread of different kinds of volunteer work, which assume responsibility for providing a variety of services.

For young people, this widespread involvement constitutes a school of life which offers them a formation in solidarity and in readiness to offer others not simply material aid but their very selves. In the Catholic Church, and also in the other Churches and Ecclesial Communities, new forms of charitable activity have arisen, while other, older ones have taken on new life and energy. In these new forms, it is often possible to establish a fruitful link between evangelization and works of charity.

Here I would clearly reaffirm what my great predecessor John Paul II wrote in his Encyclical Sollicitudo Rei Socialis [28] when he asserted the readiness of the Catholic Church to cooperate with the charitable agencies of these Churches and Communities, since we all have the same fundamental motivation and look towards the same goal: The increase in diversified organizations engaged in meeting various human needs is ultimately due to the fact that the command of love of neighbour is inscribed by the Creator in man's very nature.

It is also a result of the presence of Christianity in the world, since Christianity constantly revives and acts out this imperative, so often profoundly obscured in the course of time. The reform of paganism attempted by the emperor Julian the Apostate is only an initial example of this effect; here we see how the power of Christianity spread well beyond the frontiers of the Christian faith.

For this reason, it is very important that the Church's charitable activity maintains all of its splendour and does not become just another form of social assistance.

So what are the essential elements of Christian and ecclesial charity? The Church's charitable organizations, beginning with those of Caritas at diocesan, national and international levels , ought to do everything in their power to provide the resources and above all the personnel needed for this work.

Individuals who care for those in need must first be professionally competent: Yet, while professional competence is a primary, fundamental requirement, it is not of itself sufficient. We are dealing with human beings, and human beings always need something more than technically proper care. They need humanity. They need heartfelt concern. Those who work for the Church's charitable organizations must be distinguished by the fact that they do not merely meet the needs of the moment, but they dedicate themselves to others with heartfelt concern, enabling them to experience the richness of their humanity.

As a result, love of neighbour will no longer be for them a commandment imposed, so to speak, from without, but a consequence deriving from their faith, a faith which becomes active through love cf. Gal 5: It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems, but it is a way of making present here and now the love which man always needs. The modern age, particularly from the nineteenth century on, has been dominated by various versions of a philosophy of progress whose most radical form is Marxism.

Part of Marxist strategy is the theory of impoverishment: This in turn slows down a potential revolution and thus blocks the struggle for a better world. Seen in this way, charity is rejected and attacked as a means of preserving the status quo. What we have here, though, is really an inhuman philosophy. People of the present are sacrificed to the moloch of the future—a future whose effective realization is at best doubtful. One does not make the world more human by refusing to act humanely here and now.

We contribute to a better world only by personally doing good now, with full commitment and wherever we have the opportunity, independently of partisan strategies and programmes. This heart sees where love is needed and acts accordingly. Obviously when charitable activity is carried out by the Church as a communitarian initiative, the spontaneity of individuals must be combined with planning, foresight and cooperation with other similar institutions. Love is free; it is not practised as a way of achieving other ends.

For it is always concerned with the whole man. Often the deepest cause of suffering is the very absence of God. Those who practise charity in the Church's name will never seek to impose the Church's faith upon others.

They realize that a pure and generous love is the best witness to the God in whom we believe and by whom we are driven to love. A Christian knows when it is time to speak of God and when it is better to say nothing and to let love alone speak. He knows that God is love cf. He knows—to return to the questions raised earlier—that disdain for love is disdain for God and man alike; it is an attempt to do without God.

Consequently, the best defence of God and man consists precisely in love.

It is the responsibility of the Church's charitable organizations to reinforce this awareness in their members, so that by their activity—as well as their words, their silence, their example—they may be credible witnesses to Christ.

Finally, we must turn our attention once again to those who are responsible for carrying out the Church's charitable activity. As our preceding reflections have made clear, the true subject of the various Catholic organizations that carry out a ministry of charity is the Church herself—at all levels, from the parishes, through the particular Churches, to the universal Church.

For this reason it was most opportune that my venerable predecessor Paul VI established the Pontifical Council Cor Unum as the agency of the Holy See responsible for orienting and coordinating the organizations and charitable activities promoted by the Catholic Church.

In conformity with the episcopal structure of the Church, the Bishops, as successors of the Apostles, are charged with primary responsibility for carrying out in the particular Churches the programme set forth in the Acts of the Apostles cf.

In the rite of episcopal ordination, prior to the act of consecration itself, the candidate must respond to several questions which express the essential elements of his office and recall the duties of his future ministry. He promises expressly to be, in the Lord's name, welcoming and merciful to the poor and to all those in need of consolation and assistance. With regard to the personnel who carry out the Church's charitable activity on the practical level, the essential has already been said: Consequently, more than anything, they must be persons moved by Christ's love, persons whose hearts Christ has conquered with his love, awakening within them a love of neighbour.

The criterion inspiring their activity should be Saint Paul's statement in the Second Letter to the Corinthians: The consciousness that, in Christ, God has given himself for us, even unto death, must inspire us to live no longer for ourselves but for him, and, with him, for others. Whoever loves Christ loves the Church, and desires the Church to be increasingly the image and instrument of the love which flows from Christ.

The personnel of every Catholic charitable organization want to work with the Church and therefore with the Bishop, so that the love of God can spread throughout the world. By their sharing in the Church's practice of love, they wish to be witnesses of God and of Christ, and they wish for this very reason freely to do good to all. Interior openness to the Catholic dimension of the Church cannot fail to dispose charity workers to work in harmony with other organizations in serving various forms of need, but in a way that respects what is distinctive about the service which Christ requested of his disciples.

Saint Paul, in his hymn to charity cf. This hymn must be the Magna Carta of all ecclesial service; it sums up all the reflections on love which I have offered throughout this Encyclical Letter. Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ. My deep personal sharing in the needs and sufferings of others becomes a sharing of my very self with them: This proper way of serving others also leads to humility.

The one who serves does not consider himself superior to the one served, however miserable his situation at the moment may be. Pierre et Jean parlent au milieu des Juifs. Le ciel s'ouvre bien pour les saints ; mais il ne s'ouvre pas sans l'intervention du Saint-Esprit: Bareille, chanoine honoraire de Toulouse et de Lyon, Volume 3 ; p.

Je vais vous le dire. Ce ne fut pas sans raison. Quelle impudence et quelle malice! Ecoutez quel est ce fruit: Lxxvi, Puis s'adressant au juste: Quelle rigueur envers le juste! En voici la raison: Remarquez encore une chose non moins extraordinaire. Sur le Repentir veuve, lui le roi des rois, le prince des princes, le seigneur des seigneurs.

Lxvu, 6. David fit le mal. Et pourquoi n'a-t-il pas repris sur-le-champ celui qui avait commis le mal? Pour Dieu, c'est tout le contraire.

Pourquoi ne pas accomplir sur-le-champ cette destruction? Celui qui dit dans la loi: Si Rahab doit vivre, pourquoi vit- elle en courtisane? Il n'y aura pas pour toi d'autres dieux. Pourquoi ces mots, "fais-nous" s'il s'agit de dieux?

Il ne voit pourtant qu'un veau d'or ; il ne voit qu'une idole: S'il n'avait voulu parler que de l'abondance de ses larmes, il lui aurait suffi de dire: Je m'explique: C'est avant cette heure seulement que vous interviendrez en votre faveur. C'est mon affection pour vous qui m'inspire ces observations. Eh quoi! Ces choses, me direz-vous, nous les savons et les connaissons parfaitement.

Ce n'est pas vous qui le premier nous les avez apprises. Quelle sagesse dans cette sentence: Il ajoute ensuite: Toi qui brises les fers des captifs? Elle est donc vraie cette sentence: Il aurait pu dire cependant: Et pourquoi cette condamnation?

Quel en est le motif? Il est terrible aussi l'enfer dont tu nous menaces. Ce n'est pas ainsi qu'agit le Seigneur: Bareille, chanoine honoraire de Toulouse et de Lyon, Bareille Tome 5, , p ss.

Aussi dit-il plusieurs fois: Pourquoi second? Quand une chose est sans rapport aucun avec une autre, on ne lui donne pas la qualification de seconde. Le travailleur est digne de son salaire. Or ces mots: Mais quand la parole de "Celui qui appelle aussi bien les choses qui ne sont pas que celles qui sont" Rom. Le Sauveur, en effet, ne dit pas: Sans doute il lui fait une magnifique promesse ; mais que signifient ces mots: Ecoutezmoi bien, je vous en prie.

Ne prenez pas d'ailleurs le chant des psaumes pour une chose sans importance: Pourquoi donc ce langage? Si le Psalmiste avait dit: Mais il dit: Et comment? Paul va vous le dire: Ecoutez ce que dit le Sauveur: Et celui de la mort? Une chose sont les figures, une autre en est la signification. Non ; mais il s'agit de l'intelligence qui se traduit par les actes. C'est que tout, dans les ornements sacerdotaux, figurait la vertu: A nous aussi de nous parer de fleurs vraiment belles et parfaites: Comprenez-vous ces ornements, qui ne sont pas autres que les vertus?

Nous n'insisterions pas ici sur ces figures, si Paul ne nous en fournissait l'occasion. Sur quoi il poursuit: Appliquez-vous, je vous prie. Alors j'ai dit: Me voici. C'est Paul encore qui nous l'apprend: Ne changez rien aux paroles du Dieu vivant.

Remarquez le peu d'importance de ce mot: Quel est le "propos" fardeau3 du Seigneur?

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Nous suivons Giguet qui traduit le passage ainsi: Le fardeau du Seigneur, je punirai cet homme et sa maison.

Le Seigneur a bien su en diverses circonstances exterminer ses ennemis. Est-ce que Dieu pourra faire ceci, et ne pourra pas faire cela? Admirez la sagesse de cette femme. Quelle prudence en cette femme! Disons au Christ: Son corps mourait, mais son orgueil restait: Tout ceci je le dis sur le ton de l'exhortation, et non du commandement ; je vous y engage, mais je ne vous l'impose pas: D'une part, la crainte sert de ministre aux commandements de la loi ; de l'autre, la crainte des commandements a pour juge la loi.

Quelle patience chez le Sauveur! C'est bien le cas d'argumenter des paroles du Sage: Quelle folie! Que peut donc le verbe de l'homme contre le Verbe divin? Ainsi a coutume d'en agir le Verbe divin: Si tu es le Christ, dis-le clairement. Que leur dit le Christ? Les Juifs lui disent: Le Seigneur leur dit donc: Alors pourquoi n'y avez-vous pas cru? Ainsi en est-il: Pour les Juifs, ils craignaient le peuple. Que ne craignaient-ils le Seigneur, au lieu de craindre le peuple!

Nous ne le savons pas. Connaissez-vous Dieu, ou ne le connaissez-vous pas? Vous connaissez donc celui que vous adorez? Vous connaissez donc la substance divine? Donc vous ne connaissez pas ce que vous adorez. Je sais, par exemple, qu'un tel reste dans cette ville: Ainsi, je connais en partie , j'ignore en partie. Que conclure donc?

Il faut soumettre la foi au jugement de la raison, et ne pas laisser la religion hors de tout examen. Et pourquoi parler du ciel? Comment toutes ces choses, pourrions-nous les comprendre? Lorsque je passerai, mais: Venons-en au bienheureux Paul. Qui lui a servi de conseiller?

Et pourquoi parler des hommes? Que pourrez-vous m'apprendre sur Dieu? N'avez-vous pas entendu ces paroles: Ce n'est pas l'essence de Dieu qu'ils expliquent, c'est sa gloire qu'ils proclament. Qu'enseignez- vous de nouveau, qu'annoncez-vous de merveilleux? Je parle des archanges, qui sont des intelligences distinctes.

Du moins que le ciel, lorsqu'il la publie, vous confonde. Le ciel vous laisse-t-il insensible? Et pourquoi parler de Dieu? Comment donc cela s'est-il accompli? Mais le Fils de Dieu dissipa leurs doutes par ces paroles: C'est ce que vous ne sauriez dire et ce que je ne pourrais expliquer: Pierre sortit bien de sa prison ; mais les portes lui en furent ouvertes.

Elle ne dit pas: Donc la foi est le principe de tous les maux. Le principe de tous les biens est la foi ; la source de tous les biens, c'est encore la foi. Saisissons-nous donc des armes du salut.

Que dis-je, les anges? Je suis Dieu, et il n'en est pas d'autre. Dieu donc a dit: Remarquez ce mot "seul" vous qui insistez sur ce texte, "seul vrai Dieu".

Il est donc au-dessus de tous, celui qui dit: Et que jures-tu? Voyez donc comment il parle. Comment l'entendez-vous? Dans ce passage de l'Epitre aux Romains: Apprenez donc pourquoi il a dit: Baruch, iii, Creusez cette parole et vous trouverez le sens. Tel n'est pas le Fils: D'abord, pour le texte "si c'est possible que ce calice passe loin de moi" Matth. Or, nous ne l'avons jamais dit, et nous ne le dirons jamais.

Pourquoi donc mettre en cause ce que je ne dis pas? Et elles ne vous persuadent pas? Comment donc celui qui donne toute chose a-t-il pu dire: Ainsi en est-il de nos auditeurs: Car les voies du Seigneur sont droites, et les justes seuls y marcheront. Ce n'est pas une personne, deux, trois, dix, cent qui l'ont entendue, c'est une multitude sans fin, une foule innombrable.

Ecoutez la divine sentence: Prenez Paul pour docteur, choisissez Pierre pour guide ; embrassez la foi de l'un et de l'autre. Michel Aubineau: Sur le Centurion effet "nous sommes un"7. Il dit, cet admirable Centurion: Ils sont venus les Anciens des Juifs: Les chefs de la Synagogue13 disaient: Les astres brilleront pour toi avec joie Je sollicite du Dieu Parole une parole. Lc 7,7. Lc7, 3 10 Matth. Lc 7,3. Lc 7,5.

Job 38,4. Job 38, Sur le Centurion 5. C'est pourquoi il lui dit: Pierre a fait preuve en effet d'une foi peu profonde: Alors il appelle le Sauveur: Celui-ci lui dit: Lc 24, Sur le Centurion croyant.

Ne suis-je pas "celui qui voyage sur les ailes des vents"28?

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Mais la mer te terrifie-t-elle? Dans cette situation donc, ils le voyaient dormant33 comme un homme et ils le supplient comme un homme, en disant: Et que leur dit-il? Mc 4, Lc 8, Est-ce que tu ne pouvais pas dire comme David: Si tu l'appelles capitaine, tu cherches un secours. Quel capitaine peut endormir les vagues? Quelles merveilles? Quelle sagesse?

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Sur le Centurion Tout cela, je l'ai dit pour montrer la distinction de la foi, de l'absence de foi, du peu de foi et de la foi difficile. Le Sauveur, exaltant le Centurion pour ce mot: S'ils ne croyaient pas, comment priaient-ils? Mais le Sauveur n'a pas dit: Ce qui en effet est mauvais par nature ne peut produire des biens.

Pourquoi donc produit-il des biens? Mais en vertu d'une nature bonne! Lc 8,25 44 Matth. Mc 1, Lc 4, Entends en effet ce qu'enseigne Paul: Et pourquoi, par ces oreilles qui sont selon eux les instruments du diable, la parole de Dieu passe-t-elle?

Les pieds, s'ils sont une partie du mauvais, pourquoi adorent-ils? Sur le Centurion a-t-il dit: As-tu appris ce qu'est la chair? IV Regn 10,11 [2 Rois]. Pourquoi soigne-t-il des aveugles et ne laisse-t-il pas la malice boiter? Pourquoi fortifies-tu ses instruments?

Jn 1,14; 2,21 68 Matth. Mc 10,6. Sur le Centurion "chair". Y a-t-il en effet quelque chose qui soit plus fort que Dieu? Le vin transforme l'intellect: Dieu ne transforme pas l'intellect? Il y a en revanche d'autres passions de la chair: Et en effet il a eu faim: Que dit-on en effet? C'est de l'ordre des choses impossibles. Lc 4,2.

Jn 4,7 74 cf. Jn 4,6. Lc 8,23 76 cf. Mc 14,34 79 Jn 12,27 80 Matth. Veux-tu un exemple? En un jour de noces, un enfant sait pleurer, se plaindre et s'irriter: Admets le pouvoir absolu de la foi. Mc 2, Lc 5, Sur le Centurion passage: Si en effet il n'est pas complet, il n'est pas Adam. Mc 8, Lc 9, Le premier seul est introduit par ce titre: Antoine Wenger: Sur le Lavement des pieds juste. Aussi les cieux proclament non pas l'indigence de Dieu, mais sa gloire.

Ce qui veut dire, non pas que Dieu aurait besoin du ciel, mais qu'il se repose au milieu des anges dans le ciel. Toute la terre prenait son repas pour: Elle appelle donc terre les hommes de la terre et ciel les anges qui sont dans le ciel. C'est ce que montre aussi ce passage: A cause du salut du monde. Ce texte n'est pas dans la Vulgate. Tu es mon Seigneur et Tu n'as pas besoin de mes biens". Dieu, en effet, n'a besoin d'aucun de nos biens.

Le Sauveur lave les pieds de ses disciples. Et encore, il ne trouva pas suffisant pour la grandeur de la faveur de s'asseoir avec ses propres serviteurs. Le Seigneur de toutes choses lave les pieds de ses disciples: Non, jamais tu ne me laveras les pieds".

Pierre est franchement coupant: Lave-moi, baigne-moi tout entier, que je puisse dire comme David: Pourquoi lave-t-il uniquement les pieds? A cause des courses apostoliques. Le Seigneur touche les pieds pour fortifier ces pieds charnels qui devront parcourir toute la terre. Dieu n'agit pas autrement.

Entendez-en la raison de la bouche de Paul: Pourquoi le bienheureux Matthieu, en parlant du sabbat, et en introduisant la coutume du dimanche, dit-il: La paix soit avec vous. Il ne dit pas: Recevez le saint Esprit.

Ne pouvait-il pas leur donner autrement le saint Esprit? Belial ne passera plus au milieu de toi. La paix soit avec vous ; puis, il souffla sur eux et il ajouta: Voici ; il a dit: Celui-ci est le Christ. Son langage est digne de votre attention.

Il leur dit donc: Mets ici ton doigt", ajoute-t- il. Dieu seul est bon.

Quand on lui dit: Vous connaissez le titre de ce livre: Pourquoi cette inscription? Le titre indique-t-il toute la suite des choses qu'il contient?

Actes de Pierre et de Paul, mais: Quel est maintenant l'auteur des Actes? Entendons comment il s'exprime: Mais examinons encore, voyons si Luc est bien l'auteur du livre des Actes.

Matthieu, Marc et Jean sont tous plus ou moins incomplets. Marc dit pareillement: En voulez-vous une preuve certaine? Ecoutez comment il commence: Quel est ce livre? C'est comme s'il y avait: Entendez maintenant ce qui suit: Ecoutez, je vous en supplie. Il va trouver Pierre et ses compagnons, et il leur dit: Vous le voyez: Avait-il reconnu le Sauveur en le voyant? Pourquoi onze fois? Voyons, comptez si vous le voulez, et voyez si je me trompe sur le nombre des apparitions.

Comment le savons-nous? Entendez comment Paul s'exprime dans ces paroles: Soyez attentifs, je vous prie, voici l'ordre et le nombre des apparitions. Entendez bien. C'est afin de confirmer Thomas dans la foi de ce prodige. Ce que, bien souvent, les paroles n'avaient pu corriger, la table sainte le corrige.

Ennemis de Dieu auparavant, nous demeurions toujours ses adversaires et ses ennemis. Remarquez bien ; il ne dit pas: Attendez ma promesse, mais bien: Ce n'est pas moi qui ai promis: Et comment croiront-ils en lui s'ils n'en ont pas entendu parler?

Mais pourquoi un intervalle? Le Sauveur promet en disant: Un jour les autres disciples disputaient contre Pierre et lui disaient: Pourquoi les as-tu instruits? Allons plus loin et redoublez d'attention. C'est le propre des hommes de s'informer, d'interroger toujours. Quand viendra la consommation? Mais le Sauveur leur dit: Il a dit: Il a dit encore: Soyez attentifs.

Quel est cet homme? Ecoutez maintenant un admirable prodige. En voulez-vous une autre preuve? Il dit encore ailleurs: Nous avons donc un double gage de notre salut: Entendez bien ceci cependant. Quand je dis que l'Esprit est descendu du ciel, je ne veux pas dire qu'il n'est plus au ciel, et que, par un changement de demeure, le corps soit au ciel et l'Esprit sur la terre.

Entendez Paul: Voyez ce qui se passe pour ceux qui vont au devant du roi: L'ennemi de la paix a un juge. En perdant la paix, nous deviendrions les ennemis de ceux auxquels le Christ a dit: Je ne veux pas poursuivre mon discours. Puisez de l'eau avec joie aux sources du salut Is.

Et regarde le vrai sens de cet enseignement de toute sagesse: Puisons de l'eau avec joie. Qu'est ce que cela veut dire? Cela signifie: Il dit: Puisez de l'eau avec joie aux sources du salut. Il y avait d'abord les anciennes sources que l'on appelait: Genimina uiperarum". Pour le texte grec voir: Mais que signifie "le salut"?

Maintenant, Seigneur, tu peux, selon ta parole, laisser ton serviteur s'en aller en paix ; car mes yeux ont vu ton salut Lc 2. Comme s'il disait: Tu montres le chemin et tu fais des reproches? Repentez vous, car le Royaume des deux est tout proche Matth. Voici ce que dit le Baptiste et les auditeurs ne lui en veulent pas. Produisez donc des fruits qui soient dignes de repentir, et n'allez pas dire: Ecoutez la parole du Seigneur chefs de Sodome! Et celui qui dit: Chefs de Sodome, dit aussi: Sang pialang download indowebster.

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