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FATEBENEFRATELLI – FAMIGLIA DI S. GIOVANNI DI DIO E FRONTIERE DELLA PROFEZIA (2) – Angelo Nocent

IN PUNTA DI PIEDI VERSO IL CAPITOLO GENERALE 2012 

Nazareth

IN PUNTA DI PIEDI VERSO IL CAPITOLO GENERALE 2012

MISTERYA

Di Angelo Nocent

Ci eravamo lasciati così: “I piccoli fratelli di Gesù devono saper cogliere nel Vangelo di Luca il messaggio fondamentale: RILEGGERE LA VITA DENTRO UN DISEGNO PIU’ grande. 

Come s’era detto in precedenza, ad accompagnarci lungo questo “cammino” verso Sion, sarà Luca stesso, così attento a leggere la dinamica della storia. Il bastone di sostegno saranno sempre le parole del Salmo 84: “Beato chi trova in te la sua forza e decide nel suo cuore il santo viaggio”. 

Nazareth ai tempi di Gesù era poca cosa ed aveva un ruolo marginale. San Girolamo nel V secolo affermava infatti che fosse un viculus ovvero un piccolo villaggio, abitato da un centinaio di persone. 

E’ da qui che si mette in moto la nostra carovana.

 

 “41I genitori di Gesù ogni anno andavano in pellegrinaggio a Gerusalemme per la festa di Pasqua. 42Quando Gesù ebbe dodici anni, lo portarono per la prima volta con loro secondo l’usanza. 43Finita la festa, ripresero il viaggio di ritorno. Ma Gesù rimase in Gerusalemme senza che i genitori se ne accorgessero. 44Credevano che anche lui fosse in viaggio con la comitiva. Dopo un giorno di cammino, si misero a cercarlo tra parenti e conoscenti. 45Non riuscendo a trovarlo, ritornarono a cercarlo in Gerusalemme.

 46Dopo tre giorni lo trovarono nel Tempio: era là, seduto in mezzo ai maestri della Legge: li ascoltava e discuteva con loro. 47Tutti quelli che lo udivano erano meravigliati per l’intelligenza che dimostrava con le sue risposte. 48Anche i suoi genitori, appena lo videro, rimasero stupiti, e sua madre gli disse:

– Figlio, che cosa ci hai combinato? Vedi, tuo padre e io ti abbiamo tanto cercato e siamo stati molto preoccupati per causa tua.

  • 49Egli rispose loro:
  • – Perché cercarmi tanto?
  • Non sapevate che io devo stare nella casa del Padre mio?
  • 50Ma essi non capirono il significato di quelle parole.

51Gesù poi ritornò a Nàzaret con i genitori e ubbidiva loro volentieri. Sua madre custodiva dentro di sé il ricordo di tutti questi fatti.

52Gesù intanto cresceva, progrediva in sapienza e godeva il favore di Dio e degli uomini.” (L 41-52). (Traduzione TILC).

Nazaret, da dove inizia il cammino della famiglia di Gesù, rappresenta i nostri luoghi di provenienza. In quel villaggio, fra le tante famiglie che lo compongono, Luca punta la sua telecamera su una famiglia in particolare, ridotta numericamente all’essenziale: due genitori, lei casalinga, lui carpentiere e un figlio, ragazzo sveglo e intelligente che non vede l’ora di raggiungere quella città che non ha mai visto e di cui a sentito parlare in continuazione: GERUSALEMME, chiamata poeticamente anche SION, la città di David costruita sul monte Sion, una altura che non raggiunge i 700 metri sul livello del mare, sulla quale è nato il nucleo originario dell’attuale città di Gerusalemme.

La famiglia era andata a Gerusalemme anche negli anni precedenti ma questa volta si porta dietro l’ormai dodicenne Gesù, come vuole la legge. Il cronista Luca ci tiene a farci capire che in quel “cammino” che hanno intrapreso c’è il progetto di Dio su quella famiglia che si dovrà snodare tra FEDE e FEDELTA’. 

Nel precedente capitolo ci siamo lascati dicendo che i “piccoli fratelli di Gesù” che sono i Frati Fatebenefratelli, devono saper cogliere nel Vangelo di Luca il messaggio fondamentale: RILEGGERE LA VITA DENTRO UN DISEGNO PIU’ GRANDE.

Anche per la FAMIGLIA DI SAN GIOVANNI DI DIO il progetto di Dio è simile. Così non potrà che snodarsi tra FEDE e FEDELTA’, sui passi di quel “cammino Pasquale” intrapreso un giorno da Maria, Giuseppe e il dodicenne Gesù.

Se alla Famiglia Ospedaliera qualcuno suggerisce piste alternative per raggiungere più in fretta Gerusalemme, non gli si dia retta: rischia di perdersi in luoghi brulli e sassosi, senz’acqua. Gli  “ex Fratelli Ospedalieri” – sottolineo: piccoli fratelli di Gesù – devono saper cogliere dal Vangelo di Luca e creare le condizioni perché i “fratellini”, appena arrivati, possano “crescere, progredire in sapienza e godere il favore di Dio e degli uomini.”.

Il cronista Luca quando ci narra l’episodio dello smarrimento di Gesù nel tempio ha già vissuto l’esperienaza pasquale. Così a guidarlo c’è una prima preoccupazionie: narrare l’evento storico e lo fa nel capitolo 1, 1-3: “Poiché molti hanno posto mano a stendere un racconto degli avvenimenti successi tra noi…così anch’io ho deciso di fare ricerche accurate su ogni circostanza”. Dunque, non partiamo da favole.

E’ curioso il modo di procedere dell’ Evangelista:

  • mentre parla di Nazareth pensa a Gerusalemme;
  • mentre parla della piccola casa pensa al tempio;
  • mentre parla di Gesù nel suo primo viaggio a Gerusalemme, al tempio, pensa all’ultimo viaggio alla città di Sion, che porta alla passione;
  • mentre narra dello smarrimento dei tre giorni nel tempio, pensa ai tre giorni nel sepolcro, quindi al mistero di morte e risurrezione;
  • mentre parla del dialogo con i genitori angosciati, pensa al più grande dialogo di Gesù col Padre, durante la consumazione del suo sacrificio.

L’avventura della grande Famiglia di San Giovanni di Dio può reggere solo se illuminata da questa Luce Pasquale. Altrimenti il futuro è qualcosa di evanescente. E non si può vivere nel frammento di tempo come se fosse eterno perché la storia nella quale Dio si racconta e ben più grande dei nostri segmenti.

La nuova Famiglia, allora, deve aprire mente e cuore verso orizzonti più ampi del contingente spazio-temporale da cui proviene: verso il FUTURO e verso il MONDO. Cittadini della città di Dio e degli uomini.

Ecco perché un delitto archiviare e liquidare con estrema superficialità e disinvoltura il glorioso Padre Agostino, vescovo d’Ippona, autore della REGOLA che da secoli ha accompagnato il cammino dei Fratelli Ospedalieri.

Il presente va sempre letto e interpretato con una prospettiva aperta al futro ma anche senza perdere mai di vista il passato che non è solo Giovanni di Dio.

Epperò, in tutto questo discorso, la Famiglia mai potrà soffocare o sostituirsi all’ individuo, troppe volte trascurato in passato, in nome di un’obbedienza cieca, pretesa per semplificare la vita.  La vicenda personale di ognuno è un capitolo rilevante nella grande storia della Salvezza.

ANDATA E RITORNO

Nel passo evangelico il teleobiettivo di Luca zuma, ossia porta in primo piano Gesù.

Si possono distingure tre momenti:

  • l’ ANDATA di Gesù a Gerusalemme,
  • il RITROVAMENTO,
  • il RITORNO a Nazaret.

Il salire di Gesù a Gerusalemme fa parte della legge ebraicache prescive di andarci tre volte all’anno. L’evangelista vuol sottolineare la fedeltà di Gesù e dei genitori alla legge, una fedeltà che non suscita problemi.

Nel racconto storico Luca ha un’altra preoccupazione: quella di incominciare a parlare del mistero che caratterizzerà il cammino di Gesù. Difatti a Gesusalemme accade che Maria e Giuseppe smarriscono il Figlio. Inizia così, anzi continua il loro cammino do sofferta partecipazione al mistero di Gesù. Qui ci viene detto che l’evento pasquale non è una sagra cittadina che si svolge a Gerusalemme, una festa dell’unità, ma qualcosa di misterioso.

La Famiglia di San Giovanni di Dio, accompagnata dai Santi e dai Martiri dei cinque secoli che la precede, non deve perdere nessuno dei passaggi che Luca sottolinea:

  • Gesù nel tempio viene smarrito e ritrovato;
  • in quel luogo ascolta e interroga i dottori della legge;
  • Egli suscita stupore per l’acutezza delle domande e per le sue risposte nella conoscenza delle legge, la Torah.

A Luca che scrive intorno all’ 80-90, ossia una cinquantina d’anni dopo la morte del Maestro, sta a cuore sottolineare

  • che Gesù è il Salvatore del mondo
  • ma che è anche il portatore di una Verità.

E lo dimostra proprio nel momento del suo apprendistato alla scuola della legge.

Quando Gesù impara la legge è già maestro nella legge; aveva imparato tutto a casa sua.

Il messaggio rivoluzionario di Luca è questo:

  • Gesù insegna la legge già a dodici anni.
  • Poi dirà che i bambini sono i destinatari del regno dei cieli.
  • Nella famiglia tradizionale si è soliti affarmare il principio che i bambini devono prendere l’esempio dai grandi.
  • Qui vien detto il contrario: Gesù sembra dire che i grandi devono prendere l’esempio dai bambini. Si avverte l’eco del Vangelo di Matteo: «Se non vi convertirete e non diventerete come i bambini, non entrerete nel Regno dei cieli» (Mt 18,3).
  • Non bambini ma come i bambini. 

LA FATICA DI CREDERE E’ ANCHE IN MARIA E GIUSEPPE.

 Nel dialogo tra Gesù e i suoi genitori che precede il ritorno a Nazaret (la quotidianità) ci viene ravvisata la fatica della fede sia di Maria che di Giuseppe.

Il disagio non è solo interiore ma viene espresso in “parole”: “48Anche i suoi genitori, appena lo videro, rimasero stupiti” di quello che succede nel tempio.

Dallo stupore passano all’angoscia: “Figlio, che cosa ci hai combinato? Vedi, tuo padre e io ti abbiamo tanto cercato e siamo stati molto preoccupati per causa tua”.

Maria parla ma non a vanvera; vede il dolore di Giuseppe prima del suo. Un dettaglio rivelatore: è un grande insegnamento per la vita. Tentati come siamo di mettere sempre prima i nostri problemi me dolori, si fatica a vedere quelli dell’altro:tuo padre e io, angosciati, ti cercavamo.

Lo sconcerto totale viene adesso: “Perché cercarmi tanto? Non sapevate che io devo stare nella casa del Padre mio?”. Gesù, senza tanti giri di parole, dice chiaramente che deve occuprasi delle cose del Padre suo.

Per Gesù il Padre non è Giuseppe , ma un Altro. Sta dicendo in casa di guardare le cose in un’altra prospettiva. Un altro mistero.

Maria e Giuseppe sono chiamati a vivere l’esperienza di una FEDE-FATICA: “Ma essi non capirono il significato di quelle parole”.

Abituati come siamo a sentirci dire che la fede è DONO, qui ci viene ricordato che è anche FATICA, perché negli eventi non c’è mai chiarezza, comprensione del mistero, solo intuizione, percezone che c’è un Dio all’opera, niente di più.

Come si vede, la Regina del Cielo, quando indossa i panni feriali che stende al sole di Nazaret dopo il bucato, ha sulle labbra le stesse parole che usa ogni madre, ogni padre, ogni credente. Non è una privilegiata, dalla fede facile. La famiglia in crisi adesso sa che che la Madre partecipa, condivide.

Luca conclude il suo pezzo di cronaca con queste parole non meno misteriose delle precedenti:

Gesù poi ritornò a Nàzaret con i genitori e ubbidiva loro volentieri. Sua madre custodiva dentro di sé il ricordo di tutti questi fatti”. Dal “non sapevate…”, si passa alla sottomissione di Gesù, il suo crescere in età, sapienza e grazia.

A Nazaret si rivela il mistero dell’obbedienza di Gesù che prelude l’obbedienza di Cristo nella Passione, messa maggiormente in evidenza nella catechesi apostolica.

  • “Cristo si è fatto obbediente fino alla morte, e alla morte di croce” (Fil 2, 8);
  • “Per l’obbedienza di uno solo tutti saranno costituiti giusti” (Rm 5, 19);
  • “Imparò l’obbedienza dalle cose che patì e reso perfetto divenne causa di salvezza per tutti coloro che gli obbediscono” (Eb 5, 8-9).

Ma in che è consistita l’obbedienza di Cristo?

  • Gesù, da bambino, ha obbedito ai genitori;
  • poi, da grande, si è sottomesso alla legge mosaica,
  • durante la Passione si sottomette alla sentenza del Sinedrio, di Pilato…

Ma il Nuovo Testamento non pensa a nessuna di queste obbedienze; pensa all’obbedienza di Cristo al Padre.

Luca termina il capitolo sul cammino della famiglia di Nazaret verso Sion, la città di Gerusalemme, con le stese parole che avremmo usato anche noi allora in una simile circostanza e che ci vengono spontanee anche dopo questa lettura: “Sua madre custodiva dentro di sé il ricordo di tutti questi fatti”, ossia conservava nel cuore le parole così dure e incomprensibili del Figlio e se le ripeteva dentro.

In questa famiglia c’è uno che tace sempre: Giuseppe.

  • E’ l’uomo del silenzio, del servizio al grande disegno di Dio che non capisce.
  • L’uomo dello sfondo, ma protagonista, perché coglie la vita come SERVIZIO A UN DISEGNO, a un mistero più grande.
  • L’uomo della FEDELTA’.

La FAMIGLIA DI SAN GIOVANNI DI DIO non dispone di molte alternative: o segue queste coordinate della fede rifacendo periodicamente il “santo viaggio” NAZARET-GERUSALEMME-NAZARET o finirà nel tumulto incombente dei suoi peccati personali, delle sue fragilità psichiche e morali, della lua pigrizia, invidia, ambizione, vanità, sensualità. Nelle contraddizioni dell’ “uomo psichico” che derivano dalla sua miopia.   

BABELE

La città di BABELE è sempre in agguato: affascina, attrae, richiama. E’ il pericolo incombete su questa NUOVA FAMIGLIA che va prendendo forma nella Chiesa, ma dai contorni ancora molto sfuocati e che necessita di “costruire sulla roccia”.

 La affido alle parole del mio Arcivescovo, Carlo Maria Martini che ora vive nella Gerusalemme celeste e può intercedere per tutti.

 Il racconto della torre di Babele 

«Tutta la terra aveva una sola lingua e le stesse parole. Emigrando dall’ oriente gli uomini capitarono in una pianura nel paese di Sennaar e vi si stabilirono.

Si dissero l’un l’altro: “Venite, facciamoci mattoni e cuociamoli al fuoco“. Il  mattone servì loro da pietra e il bitume da cemento.

Poi dissero: “Venite, costruiamoci una città e una torre, la cui cima tocchi il cielo e facciamoci un nome, per non disperderci su tutta la terra“.

Ma il Signore scese a vedere la città e la torre che gli uomini stavano costruendo.

Il Signore disse: “Ecco, essi sono un solo popolo e hanno tutti una lingua sola; questo è l’inizio della loro opera e ora quanto avranno in progetto di fare non sarà loro impossibile. Scendiamo dunque e confondiamo la loro lingua, perché non comprendano più l’uno la lingua dell’altro“.

Il Signore li disperse di là su tutta la terra ed essi cessarono di costruire la città. Per questo la si chiamò Babele, perché là il Signore confuse la lingua di tutta la terra e di là il Signore li disperse su tutta la terra» (Genesi 11, 1-9).

 È un racconto misterioso, allusivo, pieno di simboli e si riferisce a situazioni originarie dell’umanità; in questo senso è esemplare. Dice non soltanto ciò che è avvenuto, ma ciò che può avvenire, che avviene.

Che cosa è accaduto?

Il punto di partenza è una situazione di perfetta comunione: «Tutta la terra aveva una sola lingua e le stesse parole».

A un certo punto però si scopre il mattone. Mentre prima si costruiva con il legno, o mettendo le pietre una sull’ altra facendo una casa al massimo di un piano, con il mattone, strumento ben maneggevole e di costruzione leggera, l’uomo comincia a pensare di non avere più limiti alla sua possibilità operativa e di poter arrivare addirittura in cielo.

Di per sé siamo di fronte a un fatto tecnico che non è né buono né cattivo. Tuttavia vi leggiamo dietro l’entusiasmo, la presunzione, l’ambizione che viene dalle scoperte; un po’ come oggi la scoperta del computer con cui posso imitare l’intelligenza e tenere il mondo m mano.

«Venite, costruiamoci una città e una torre, la cui cima tocchi il cielo e facciamoci un nome, per non disperderci su tutta la terra» (v. 4).

Dalla soddisfazione della scoperta del mattone nasce un progetto esorbitante, la pretesa di un’impresa colossale, destinata a durare per sempre, a significare l’autosufficienza umana, la capacità che l’umanità ha di edificare se stessa in assoluto. Siamo noi che ci diamo gloria e siamo noi gli arbitri del nostro destino presente e futuro. Sottilmente, senza una dichiarazione esplicita, laicamente, è rotto il contatto con Dio. Perché, in verità, è Dio che dà un nome, che lancia un ponte verso l’uomo.

Il peccato dunque non consiste nel proposito di costruire una torre, bensì nella rottura della coordinata del timore di Dio, della soggezione dell’uomo al Signore del cielo e della terra.

Il testo biblico non fa applicazioni morali, ma le cogliamo nella conclusione del castigo divino: «”Scendiamo e confondiamo la loro lingua, perché non comprendano più l’uno la lingua dell’altro”. li Signore li disperse di là su tutta la terra ed essi cessarono di costruire la città. Per questo la si chiamò Babele, perché là il Signore confuse la lingua di tutta la terra e di là il Signore li disperse su tutta la terra» (vv. 7-9).

Noi siamo in pieno dentro tale tentazione, molto più che nei secoli passati: le continue scoperte, infatti, ci fanno ritenere di non dover dipendere più da nessuno, di poter dare il nome a noi stessi.

Quanto più assumiamo responsabilità sociali, civili, politiche, scientifiche, tanto più ci troviamo immersi in una mentalità che ha perduto le coordinate, le ha confuse, spinge a vivere situazioni che vanno dall’esaltazione alla depressione, situazioni di sfiducia nella vita, di scoraggiamento, di amarezza perché dalla voglia sfrenata di possedere tutto si passa facilmente al senso della propria povertà fisica, morale, spirituale e si finisce per non capire più nulla.

Quello della torre di Babele è il racconto di una colpa collettiva; mentre il rifiuto del disegno di Dio da parte di Adamo ed Eva era espresso in termini individuali, il rifiuto della gente di Babele è narrato in termini collettivi.

La radice di questo peccato è la pretesa dell’uomo di essere il centro di tutto, di non avere bisogno di Dio, di staccarsi dalla dipendenza creativa, magari senza negarla, ma agendo per proprio conto. E’ il fenomeno odierno di guazzabuglio culturale: idee, pensieri, progetti, filosofie che contrastano tutte con l’idea di servire l’uomo”.

 (Continua…)

PRECEDENTE: FATEBENEFRATELLI – FAMIGLIA DI S. GIOVANNI DI DIO E FRONTIERE DELLA PROFEZIA (1) – Angelo Nocent

Il Prof. Ferdinando Michelini ha posato il suo pennello anche nella chiesa dei Fatebenefratelli di Nazarteh –  L’abside.

La fractio Panis – Michelini

Per un disegno Provvidenziale, i Fatebenefratelli a Nazareth sono presenti dal 1882.

 La Comunità Ospedaliera da ormai   130 anni si è posta in un crocevia di culture e religioni: cristiani, ebrei, mussulmani, INSIEME PER SERVIRE.

Un bun motivo per dare un senso a tutta la Famiglia Ospedaliera di San Giovanni di Dio.

Oggi è proprio il santo a ricordarci che andare a Granada senza prima aver percorso  idealmente il cammino da Nazareth a Gerusalemme per incontrare il Volto di Dio, significa rischiare di buttarsi sul turismo religioso,  un mix di arte, cultura, storia, religione e..,  buona cucina locale. Male certamente non fa, ma è altra cosa.  

LE PERSONE SI ALTERNANO – LA FRATERNITA’ OSPEDALIERA SI RINNOVA – LA CARITA’ NON VIENE MAI MENO

Attualmente sono confluiti i religiosi provenienti dalla Polonia.

Con i Religiosi collaborano le Suore di Maria Bambina

servire l’uomo”.

(Continua… FATEBENEFRATELLI: QUANDO LA FAMIGLIA “ENTRA NELLE COSE DEL PADRE” – (3) –  A. Nocent

PRECEDENTE: FATEBENEFRATELLI – FAMIGLIA DI S. GIOVANNI DI DIO E FRONTIERE DELLA PROFEZIA (1) – Angelo Nocent

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