Heart healing. Saturday of the third week of Lent come creative spirit, visit
the souls of your faithful and full of the great life, from grace to
the hearts that you yourself created. You are our consulate, gift of God,
highest source, living, fire, charity and spirit unity. You spill
on us the sites. You the finger of the hand of God, You
the promised of the Father, You who put on our lips, the treasures
of your word, kindle our senses with your light, infuse your love in
our hearts and with your perpetual help. Strengthen that feeble flesh glory to God
the father and son who was resurrected and to the comforting spirit by the endless
goings. Amen or and we celebrate Saint Catherine of Bologna, of the order
of the Clares. The Gospel is from St Luke, capping another eighteen verses
nine to fourteen. At that time Jesus spoke this parable to some who trusted
in themselves because they considered themselves righteous and despised others. Two men went up
to the temple to pray. One was a Pharisee, the other publican,
the upright Pharisee prayed like this inside. O God, I thank you,
for I am not like other men, thieves, unrighteous, adulterous and not
like publican. I fast twice a week and pay the tithe of everything I
have. The publican, however, staying behind, dared not lift his eyes
to heaven, but beat himself to the breast, saying, O God,
have compassion on this sinner, I say to you, that he should be
under his house justified by him not, for everyone who exalts himself will be
humbled and he who is humble will be exalted. This Lent time invites us
to conversion. Without a doubt, we need inner transformation. Bring us back
to God' s face during our lifetime. We, too, sometimes behave
like the publican or like the Pharisee. In both situations we need to look
to God and recognize who we really are. He does know us and knows
what muds we' re made of. This Lent is a good invitation that
makes us fix them on him in setting aside everything that separates us from his
presence with a humble heart. Let us turn to his presence and give him
our love. Let us ask forgiveness for our faults, and let us offer
and offer to be Cyrines in the calm of Calvary to relieve, relieve the
burden of Jesus. Humility, simplicity, ucility, holy spirit are essential to
open the heart of Christ to men. We like that they appreciate us,
that they consider us, that they take us into account, that they love
us. We seek to draw the attention of those around us who want us
to love us. We do not want, in the same way, to
draw attention to Christ. We do not want Christ to see us manifest his
love to us, for these virtues will be the motive for God to possess.
God has his gaze on us. He always does, but if we
strive to live these virtues, he will do so in a special way.
On the contrary, pride to pride, vanity are born of selfishness and what
seemed to be prayer, it is nothing more than praise to ourselves, like
the Pharisee who thanked God not to be like other men, because they did
not commit their errors and sins that they, the two men, were in
prayer. But what different prayers, one made with personal presumption and the other
with humility, with a sad heart for having failed God. It means then
that in order to do good prayer, we must necessarily hit our chests and
do personal self- criticism tests, bordering almost on pessimism. Surely God not
Christ does not want this rather. Rather, he asks us as children to
approach his heart, surely acknowledging forgiveness for the qualities he has given us.
But also with the humility necessary to recognize our faults. Let us remember what
Catechism says about prayer in the number two thousand seven hundred. By means of
his word, he says I speak to man by means of mental or vocal
words. Our prayer took shape, but the most important thing is the presence
of the heart before him to whom we speak in prayer which in our prayer
is heard does not depend on an ixis, it does not depend on the
number of words, but on the fervor of our souls to pray is a
dialogue of love between the human being and God, not a way to manipulate
and therefore should not be immediated in terms of its usefulness. At the center
of prayer is the real one. The center of prayer is the realization of
God' s love in us and gives us an answer to his love is
a total surrender. The act of worship is an act of love, of
total surrender that seeks nothing but to turn to the other. We are too
used to that everything has to serve something, that even moments of gratitude,
of gratuitous forgiveness should produce results. And this brings us some spiritual blindness to
understand the deepest roots of prayer life. Saint John of the Cross defines his
ideal of life as living in an attentive and loving expectation, because to wait
is to wait, is to be receptive. Worship is not a means to
achieve something, but to stand before the goal of God himself. Many times
we have useful reasons to approach prayer and when these intentions are not satisfied,
we can see that prayer is not heard or that it is considered a waste
of time because it does not find immediate satisfactions. Clearly, this does not
mean that there are no spiritual fruits in the life of prayer, but expresses
the need to purify every utilitarian intention. Prayer is friendship with God and a
friend cannot be valued for its usefulness or visited for the benefits it brings.
Although in his presence we feel happier. Living in the presence of God fills
us with peace. But if I am going to seek peace in God,
I put him in second place, made him useful and secondary. Prayer should
not be a part of our day or a part of our life, nor
an attempt to demand something from God, as if prayer would give him any
benefit. There is a Jewish philosopher Martin Boober, who describes whether this prayer
is not in time, but the time in prayer. Inverting these relationships,
Abolishing reality, living in genuine relationship with God requires special times of prayer,
but the whole life is in him. As Stol Paul will express, I
no longer live, but it is Christ who lives in me. This does
not reveal that the difficulty is not in prayer as such, but in our
way of living. Prayer does not tire or create tension, but it can
happen that in our way of life it complicates the encounter with God, true
prayer, that encounter with another who transforms me, that leaves me not the
same, that challenges me and that moves me to love for that is inseparable
an authentic hour of worship, of a transparent transmission after faith and of an
effective charity. There is a fundamental difference between recollection and concentration. Concentration requires
a lot of effort and time, on the other hand, or recollection is
letting go, it is leaving without anxiety. In fact, many find it
difficult to start because they believe they could not without concentration and, in fact,
it is exhausting for the majority, which makes it fleeting. Instead,
the recollection demands that there is no tension or anxiety and can last a long
time. It is therefore advisable to start daily prayer with a few minutes of
concentration to calm down. But then the important thing is to abandon in God,
to remain calm and confident, because God is always there waiting for me,
wishing to meet me. If it is clear that God does not love
us more than two of us love him, it is clear that they want
us more than two of us love him. As you offer to sing the
songs, I am to my beloved object of your desire, that is,
I am the object of God' s desire. If we depart from the
faith in that love of God who seeks us and wishes to pray, it
is only to find it available to be open to encounter. Lord today,
like the publican, we approach YOU, for we recognize ourselves weak and in
need of You, who are the source of all. Thank you, Mr
You. You know our heart and you know that without you we can do
nothing. That' s why we want to ask you to stay with us
at all times of our day. Lord we want to love you, but
sometimes we don' t know the way well or let ourselves be carried away
by our interests. Therefore, like the publican, we ask you to have
compassion on us and listen to our prayer all a blessing. God almighty,
bless you with all manner of heavenly comings so that you may be holy and
reprove in His presence, pour out upon you the riches of His grace.
Teach you with the word of truth and with the gospel of good salvation,
and enrich you with the beloved brother and blessing of God almighty father, son
and holy spirit, come down upon you and accompany you always amen