Evangelii Nuntiandi in Rome
Evangelii Nuntiandi in Rome
Evangelii Nuntiandi in Rome
The Gospels refer to Jesus' encounters with numerous men and women of his time. A common feature of all these narratives is the transforming power and manifest in these encounters with Jesus, for "open a genuine process of conversion, communion and solidarity." (11) Among the most significant is the meeting with the Samaritan woman ( Jn 4, 5-42). Jesus called her to quench his thirst, which was not only physical: in fact, "the one who asked for a drink was thirsting for the faith of that woman." (12) By saying 'Give me to drink "(Jn 4, 7) and by talking about living water, the Lord raises a question in the Samaritan woman, almost a prayer, whose true goal than what it is at that time able to understand, "Lord ... give me this that I may not thirst "(Jn 4, 15). The Samaritan woman, although "still does not understand" (13) is in fact asking for the living water of which speaks to her divine visitor. When Jesus reveals his Christ (cf. Jn 4, 26), the Samaritan woman feels impelled to proclaim to his countrymen the discovery of the Messiah (cf. Jn 4: 28-30).
Similarly, when Jesus meets Zacchaeus (cf. Lk 19: 1-10), the most precious fruit is the conversion of the publican, who becomes aware of injustice and decides to return in abundance - "four times" - to those he had cheated. Furthermore, he adopts an attitude of detachment from material goods and charity to the needy, which leads him to give to the poor half of its assets.Special mention should be meetings with the risen Christ in the New Testament. Thanks to his encounter with the risen Christ, Mary Magdalene than discouragement and grief at the death of the Master (cf. Jn 20, 11-18). In his new Easter, Jesus sends his disciples to proclaim that He is risen: 'Go to my brethren "(Jn 20, 17). For this reason, Mary Magdalene has been called "the apostle of the apostles." (14) For their part, the disciples of Emmaus, after meeting and recognized the risen Lord, return to Jerusalem to tell the apostles and other disciples what had happened to them (cf. Lk 24, 13-35). Jesus, "beginning with Moses and the prophets he interpreted to them in all the Scriptures the things concerning himself" (Lk 24, 27). Later they would recognize that their hearts were burning as the Lord talked with them along the way explaining the Scriptures (cf. Lk 24, 32). There is no doubt that St. Luke, in narrating this episode, especially the decisive moment in which the two disciples recognize Jesus, makes explicit reference to the accounts of the institution of the Eucharist, that the behavior of Jesus at the Last Supper (cf. Lk 24 , 30). The Evangelist, in relating what the disciples of Emmaus told the Eleven, uses an expression which in the early Church had a precise meaning of the Eucharist: "He was recognized in the breaking of bread" (Lk 24, 35).
Among the encounters with the Risen Lord, one of those who have had a decisive influence in the history of Christianity is certainly the conversion of Saul, the future Paul Apostle of the Gentiles, on the road to Damascus. It is there that radically changed his life, from persecutor to apostle (see Acts 9: 3-30, 22, 6-11, 26, 12-18). Paul himself speaks of this extraordinary experience as a revelation of the Son of God "might preach him among the Gentiles" (Gal 1, 16).The call of the Lord always respects the freedom of those called. There are cases where the man met Jesus, close to the change of life to which he invited him. The cases of persons contemporary of Jesus who saw him and heard him, and yet not opened to his word, are numerous. The Gospel of St. John points to sin as the cause which prevents human beings to be open to the light that is Christ: "The light has come into the world, but men loved darkness rather than light because their deeds were evil" ( John 3, 19). The Gospels teach that attachment to wealth is an obstacle to accepting the call to follow Jesus' full and generous Typical in this regard is the case of the rich young man (cf. Mt 19, 16-22, Mk 10, 17-22, Lk 18, 18-23).Personal meetings and community meetings9. Some of the encounters with Jesus mentioned in the Gospels are clearly personal, such as, for example, calls vocation (cf. Mt 4, 19, 9, 9, Mk 10, 21, Luke 9, 59). In them, Jesus is with his hearers, "Rabbi (which means teacher), where do you live? "[...]" Come and see "(Jn 1, 38-39). Other times, meetings communal in nature. These are, in particular, with the Apostles, which are of fundamental importance for the constitution of the Church. In fact, the Apostles chosen by Jesus to a wider circle of disciples (cf. Mk 3: 13-19, Lk 6, 12-16), are given special training and a more intimate communication. Jesus speaks in parables to the crowds, while explaining to the Twelve: "To you is given to know the mysteries of the kingdom of heaven, but to them it is given" (Mt 13, 11). They are called to be preachers of the Good News and to carry out a special mission to build the Church by the grace of the Sacraments. To this end, they receive the necessary power Jesus gives them the power to forgive sins, invoking the fullness of the same power the Father has given him in heaven and on earth (cf. Mt 28, 18).
They will be the first to receive the gift of the Holy Spirit (cf. Acts 2, 1-4), a gift then bestowed upon all who by virtue of the sacraments of initiation, will be incorporated into the Christian community (cf. Acts 2, 38).The encounter with Christ in the time of the Church10. The Church is the place where men met Jesus, they can discover the love of the Father, for whoever has seen Jesus has seen the Father (cf. Jn 14: 9). After his ascension to heaven, Jesus acts through the power of the Holy Spirit (cf. Jn 16, 7), who transforms believers by giving them new life. And so they become capable of loving with the love of God, which "has been poured into our hearts through the Holy Spirit who was given to us" (Rom 5, 5). Divine grace also enables Christians to work for the transformation of the world, to bring about a new civilization that my predecessor Paul VI appropriately called "the civilization of love." (15)In fact, "the Word of God, taking everything in human nature without sin (cf. Heb 4, 15), reveals the Father's plan to reveal the human person the way for the fullness of their vocation [...] . So Jesus not only reconciles man with God, but also reconciles with itself, reveals his true nature. "(16) With these words, the Synod Fathers, in the light of Vatican II, confirmed that Jesus is the way follow to achieve full realization, culminating in the definitive and eternal with God, "I am the Way, the Truth and the Life. No one comes to the Father except through me "(Jn 14, 6). God has predestined us "to be conformed to the image of his Son, that he might be the firstborn among many brethren" (Rom 8, 29). Jesus Christ is thus the definitive answer to the question of the meaning of life, to the fundamental questions which still trouble so many men and women of the American continent.
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