Exultet

Du latin exultare : « exulter de joie.»
Chant liturgique, à l’ouverture de la veillée pascale, le samedi saint, qui évoque la traversée de la mer Rouge lors de l’Exode et célèbre la Pâque du Christ. Il proclame la victoire de la lumière sur les ténèbres et annonce la Résurrection du Christ.

Anunțuri

Voici le corps brisé

Résultat de recherche d'images pour "grunewald crucifixion"

« Voici l’agneau de Dieu. »
Évangile selon saint Jean, chapitre 1, verset 29
 
Méditation de fr Thierry-Marie Courau, Paris
Sur ce détail du tableau (La crucifixion, par Mathias Grünewald),
Jean le Baptiste survient dans le désert des vies et désigne le corps brisé, tordu sur la croix, l’Agneau de Dieu, pour qu’en le voyant, la Parole qu’Il est soit reçue.
 

Nous aussi, aujourd’hui, nous cherchons le sens de la vie, le sens dans le chaos de notre vie, dans sa complexité et sa dispersion. Il vient à nous dans la Parole.

Entre le travail et le divertissement, quel temps nous reste-t-il pour la voir, l’entendre et l’écouter ? Pour lui donner sa chance de venir nous toucher, voire nous blesser, et nous conduire au sens ? Mais où se donne-t-elle ? Comment la trouver ? Comment la chercher ? Comment se laisser trouver par elle et en faire l’expérience vive ?

En l’Amour, corps et Parole ne font qu’un. Rencontrer la Parole de Dieu demande de voir le corps qui lui donne sa forme : « Ceci est mon corps » .

Le corps de la Parole vient à nous de multiples manières. Le Triduum pascal, qui s’ouvre à partir de demain, jeudi, est un temps privilégié pour voir et « re-ce-voir » le corps ainsi désigné.

C’est le moment de prendre le temps de lire et de relire ne serait-ce qu’un Évangile du début à la fin.

C’est le moment de se mettre à l’écoute des oubliés que nous croisons sur nos routes.

C’est le moment de reconnaître dans un croyant d’une autre manière un signe du Royaume qui ne cesse de venir à nous par lui.

C’est le moment de s’engager dans un travail de réconciliation en le confiant au Christ.

La « Parole en corps » est là, à proximité. Rendons-nous disponibles au désir qui grandit en nous, qui nous envoie au désert où, sans nul doute, un Jean-Baptiste nous la fera voir. Il ne tiendra qu’à nous de recevoir ce corps en son Eucharistie.

Lourdes, février 1858

Première apparition de la Vierge Marie à Lourdes, le 11 février 1848.

Accompagnée de sa soeur et d’une amie, la jeune Bernadette Soubirous se rend à Massabielle, le long du Gave, pour ramasser des os et du bois mort. Enlevant ses bas pour traverser le ruisseau et aller dans la Grotte, elle entend un bruit qui ressemblait à un coup de vent, elle lève la tête vers la Grotte : „J’aperçus une dame vêtue de blanc : elle portait une robe blanche, un voile blanc également, une ceinture bleue et une rose jaune sur chaque pied”. Bernadette fait le signe de la croix et récite le chapelet avec la Dame. La prière terminée, la Dame disparaît brusquement.

20th August

 

Bernard of Clairvaux, O. Cist (1090 – August 20, 1153) was a French abbot and the primary builder of the reforming Cistercian order. After the death of his mother, Bernard sought admission into the Cistercian order. Three years later, he was sent to found a new abbey at an isolated clearing in a glen known as the Val d’Absinthe, about 15 km southeast of Bar-sur-Aube. According to tradition, Bernard founded the monastery on 25 June 1115, naming it Claire Vallée, which evolved into Clairvaux. 

The Feast Day of St. Bernard of Clairvaux is the 20th. August.

 
 Biography
 St. Bernard of Clairvaux

Source: Wikipedia

Saint Bernard, the founding abbot of Clairvaux Abbey in Burgundy, was one of the most commanding Church leaders in the first half of the twelfth century as well as one of the greatest spiritual masters of all times and the most powerful propagator of the Cistercian reform. He was born in Fontaines-les-Dijon in 1090 and entered the Abbey of Citeaux in 1112, bringing thirty of his relatives with him, including five of his brothers– his youngest brother and his widowed father followed later. After receiving a monastic formation from St. Stephen Harding, he was sent in 1115 to begin a new monastery near Aube: Clairvaux, the Valley of Light. As a young abbot he published a series of sermons on the Annunciation. These marked him not only as a most gifted spiritual writer but also as the „cithara of Mary,” especially noted for his development of Mary’s mediatorial role.

Bernard’s spiritual writing as well as his extraordinary personal magnetism began to attract many to Clairvaux and the other Cistercian monasteries, leading to many new foundations. He was drawn into the controversy developing between the new monastic movement which he preeminently represented and the established Cluniac order, a branch of the Benedictines. This led to one of his most controversial and most popular works, his Apologia. Bernard’s dynamism soon reached far beyond monastic circles. He was sought as an advisor and mediator by the ruling powers of his age. More than any other he helped to bring about the healing of the papal schism which arose in 1130 with the election of the antipope Anacletus II. It cost Bernard eight years of laborious travel and skillful mediation. At the same time he labored for peace and reconciliation between England and France and among many lesser nobles. His influence mounted when his spiritual son was elected pope in 1145. At Eugene III’s command he preached the Second Crusade and sent vast armies on the road toward Jerusalem. In his last years he rose from his sickbed and went into the Rhineland to defend the Jews against a savage persecution.

Although he suffered from constant physical debility and had to govern a monastery that soon housed several hundred monks and was sending forth groups regularly to begin new monasteries (he personally saw to the establishment of sixty-five of the three hundred Cistercian monasteries founded during his thirty-eight years as abbot), he yet found time to compose many and varied spiritual works that still speak to us today. He laid out a solid foundation for the spiritual life in his works on grace and free will, humility and love. His gifts as a theologian were called upon to respond to the dangerous teachings of the scintillating Peter Abelard, of Gilbert de la Porree and of Arnold of Brescia. His masterpiece, his Sermons on the Song of Songs, was begun in 1136 and was still in composition at the time of his death. With great simplicity and poetic grace Bernard writes of the deepest experiences of the mystical life in ways that became normative for all succeeding writers. For Pope Eugene he wrote Five Books on Consideration, the bedside reading of Pope John XXIII and many other pontiffs through the centuries.

Bernard died at Clairvaux on 20 August 1153. He was canonized by Pope Alexander III on 18 January 1174. Pope Pius VII declared him a Doctor of the Church in 1830.

 

“Song of Songs is a mosaic of love poems which has a loosely defined plot. The original text does not include indications for each speaker, but most translations include notes naming the Bride and Groom characters based on the Hebrew pronouns used. Besides the Bride and Groom characters, there is a group of speakers often called the Friends or the Daughters of Jerusalem (1:5). The book is attributed or dedicated to Solomon (1:1), but we don’t have enough evidence to support or deny his authorship. Song of Songs is similar to some Egyptian love poetry of the same era. Song of Songs has a long history of interpretation. Some commentators, seeking the literal sense of the book, have explained it as a celebration of conjugal love in marriage. The traditional Jewish interpretation identifies the Groom as the Lord and the Bride as the people of Israel. Early Christian interpreters understood the Groom as Jesus and the Bride as the Church. Both traditions have also applied interpretations which regard the Bride as an individual believer’s soul. St. Bernard and St. John of the Cross are among the Church’s foremost interpreters of this book. Other passages in the Old and New Testaments compare God’s relationship with his people to a marriage (Isa 54:6; Hos 2:16-20; John 3:29; Rev 21). Therefore Song of Songs has often been read in the allegorical sense, which sees the Groom in the Song as fulfilled in the person of Christ.”  (Mark Giszczak at CNA)

Magnificat anima mea Dominum

Vizita Mariei la Elisabeta, Evanghelia sf Luca, 1

  39 În zilele acelea, Maria a pornit şi s-a dus în grabă către ţinutul muntos, într-o cetate z a lui Iuda. 40 A intrat în casa lui Zaharia şi a salutat-o pe Elisabeta. 41 Când a auzit Elisabeta salutul Mariei, a tresărit copilul în sânul ei, iar Elisabeta a fost umplută de Duhul Sfânt 42 şi a exclamat cu glas puternic: „Binecuvântată eşti tu între femei şi binecuvântat este rodul sânului tău. 43 Şi de unde îmi este dată mie aceasta ca să vină mama Domnului meu la mine? 44 Iată, când a ajuns glasul salutului tău la urechile mele, a tresăltat de bucurie copilul în sânul meu. 45Fericită aceea care a crezut că se vor împlini cele spuse ei de Domnul!”
     46 Maria a spus:
    „Sufletul meu îl preamăreşte pe Domnul
47    şi duhul meu se bucură în Dumnezeu,
    Mântuitorul meu,
48    pentru că a privit umilinţa slujitoarei sale;
    iată că de acum
    toate generaţiile mă vor numi fericită,
49    pentru că Cel Puternic
    mi-a făcut lucruri mari:
    sfânt este numele lui.
50    Îndurarea lui faţă de cei ce se tem de el
    este din generaţie în generaţie.
51    Şi-a arătat puterea braţului a său:
    i-a risipit pe cei mândri
    cu planurile inimii lor;
52    i-a răsturnat pe cei puternici de pe tronuri
    şi i-a înălţat pe cei umili;
53    i-a umplut cu bunuri pe cei flămânzi,
    iar pe cei bogaţi i-a trimis cu mâinile goale;
54    a venit în ajutorul lui Israel, slujitorul său,
    amintindu-şi b de îndurarea sa,
55    după cum a promis părinţilor noştri,
    lui Abraham şi urmaşilor lui
    pentru totdeauna”.
     56 Maria a rămas cam trei luni cu ea, apoi s-a întors la casa ei.