The room of Happiness, in the decisive horizon

(Lk 12:54-59)

"Now why do you not also judge for yourselves what is right?" (v.57).

From nature and happenings we need to know how to draw lessons-even for the horizon of Mystery.

In Christ we have capacity for thought and are made autonomous: from the externality of things we are brought back to the Origin of what happens.

Jesus' call on the Signs of Time was Pope John's inspirational text for the convocation of the Second Vatican Council, so that the Church would finally be the one to question itself, paying more attention to God's Callings in history and the hopes of humanity.

Self-celebratory security and the pomp of grand forms had dampened the ardent feeling and liberating enthusiasm of the Risen One.

Predictability did not change spiritual pace; in each, its predictability did not allow the soul to see far ahead.

The certainties of the codes extinguished the charge and caused the faithful to be overwhelmed only by routine and problems.

Even today, the certainties of structure and circumstance-all established-weaken the blossoming into the present; they do not allow one to perceive and experience what is made Event.

Commonplaces are capable of displacing Vocation from the magical territory where it arises (and knocks within), turning it to a sacramental everydayness all predicted-approved by the established social or ecclesial contour on the ground.

Instead, our foundational Eros must be spent now and outgoing, for it lives on passions, not staleness; it rests on desire and complicity with the Spirit, who with his Fire renews the face of the earth.

But it is extinguished if we allow ourselves to be carried away by thoughtful assessments about the forces in the field: give-and-take calculations, opportunistic situationalism ... even other people's intentions, or purist, and circumstantial.

Convincing and personal momentum pales in the forcing, scheduling, control obsessions and verifications, without decisive breakthroughs-as if we were in kindergarten.

For Love is never according to concatenated, normal expectations or convictions, without new, jaw-dropping satisfactions - nor does it retrace mass ideas distracted by usual conformist, gaze-drying thoughts.

Beliefs never screened nor tested place character impulses on dead tracks.

Inculcated certainties generate ways that go around, suspend noticing, dim any ability to perceive possibilities of the inner world; as well as opportunities for communion.

It is the heart that sees the least possibilities. It grasps them on perennial questions in reciprocal relationship with the meaning of present life.

And Jesus wants our plant to sprout new leaves again, all green (unseasoned). 

Not mold: what we think belongs to us is already lost.

Then the invitation to Conversion - instead of stranding the soul and thought on ancient models or abstract, one-sided utopias - makes us attentive to the polyhedron of Friendship with ourselves, with our brothers and sisters even far away, and all things, now.

World of relationship that nothing deems irrelevant - and can make us enriched (unblocked) with adventurous, fresh, lively dissimilarities, which emerge from free energies that do not want standard life, nor too much the binding of memories, but radical change, together.

As the encyclical Brothers All points out, "this implies the habitual capacity to recognize the other's right to be himself and to be different" (no. 218).

Radical change is ... not to think only of the quick consensus, of one's own near (even trivial) gain, which after all we do not really desire - and we know does not work: it would not change anything.

Such intimate and social Appeal must be grasped immediately, here and now, while the human time of grace lasts-God's moment on our behalf.

The Moment to discover the contents and not leave us dazed, the present chance, the spirit of the pilgrim, the recognition of cultures... have a decisive character for the evolution of life in the Spirit.

It does not rest on codified, enlisted protagonism, which already knows where to arrive -- and thus strands, adapts, loses sight of us, makes us interdicted; reaps victims of illusions, of external friction; intoxicating the road of muscular approaches and thoughts.

Fallacious things, e.g., the fixed and unglamorous idol that often stalks souls: the "what we've achieved"-with its conformist goals, ripped promotions, others watching us...

Compliments outside do not bring the "I" and the "you" back to the Roots, nor do they explode for the real future, the one to be lived intensely, that will vibrate.

The "Present Moment" is simply the door to open to usher in the room of happy energy, which lingers magmatically -- unceasing gift, "anointing" and Vision we do not know.Awe that invites and leads far beyond the homogenizing, one-sided, pigtailed aspect -- of phrasing, cliché, tacticism, or other people's age to reproduce.

"Theatricals! The appearance of earth and heaven you know how to discern, but this time how do you not know how to discern?" (Luke 12:56).

To internalize and live the message:

How do you live the tension between the vision of the genius of time and the present moment?

What relationship do you grasp between God's Promise and our hopes?

Faith and the sign of the times

Faith is not a kind of object nor an ideology (which one may or may not have), but a Relationship.

It proceeds from a God who reveals himself, challenges us and calls us by name.

His varied and rich Face does not collide with common thought, but intercepts our desire for fullness of life, and in this way corresponds and conquers us.

It is not a punctual affair, but one that gushes and proceeds from wave to wave in the course of existence -- with all the load of its surprises over time [they from time to time challenge, sabotage, or astound us].

In said relationship, the Faith that precisely arises from listening is kindled when the Father's initiative, which is manifested and revealed in a proposal that comes to us, is accepted and not rejected.

In evolution, such a dynamic establishes an invisible Presence in the concealed Self, unquenchable fire of our foundational Eros; Echo perceptible-even in the genius of time, in the furrows of personal history, in the folds of events and relationships, advice, opposing evaluations and even ruptures.

The Relationship of Faith has several approaches. A first stage is that of Faith Assent: the person recognizes himself in a world of knowledge that corresponds to him. This is a very dignified level, but common to all religions and philosophies.

Scrutinizing the Word, one understands that the specificity of biblical Faith is much more about concrete existence than about thought or discipline: it has a different character from the codes, it is Sponsal.

Faith already in the First Testament is typically that reliance of the Bride [in Hebrew Israèl is a feminine gender term] who has full confidence in the Bridegroom.

She knows that resting on the God-Con she will flourish authentically and enjoy fullness of life, even passing through unpleasant events.

Faith lived in the Spirit of the Risen One enjoys other facets, which are decisive in giving color to our going in the world and our full maturation and joy in life.

[Crucial in all is both listening to Sacred Scripture and moving from the jumble of thoughts that fragment our inner eye to perception, that is, to a contemplative gaze that knows how to rest on ourselves and things].

The third step of Christological faith is precisely a kind of Appropriation: the subject identifies himself and-sure of the friendly reciprocity experienced in the Gifts-takes possession of the Lord's meek and strong heart with a stroke of the hand and without any prescribed merit.

Quoting St. Bernard, Alphonsus Maria de' Liguori states, "That merit which I lack to enter Paradise, I usurp from the merits of Jesus Christ." No rigmarole or discipline of the arcane.

Mind you, these are not "trials" of vicarious substitution, as if Jesus had to make good a debt of sins because the Father needed blood and at least one to pay dearly for it.

The person becomes intimate with Christ not simply by communal belief, but by personal inner action.

God recovers us by educating us.

It is true that by sending a lamb among wolves its end is marked. But it is also the only way to teach men -- still in a prehuman condition -- that that of competition is not the life of people, but of ferocious beasts.

The lamb is the tame being that gives even wolves pause: only by fully appropriating it do the beasts realize that they are such.

Thus we can begin to say, "I" as men instead of beasts. 

Of course, only people reconciled with their own affairs do good. But the authentic and full best is beyond our reach; not one's own production. We are not omnipotent.

A further stage in the journey of life in Christ and the Spirit is that of Faith-Calamite.

It too takes the form of an Action, for the soul-bride reads the sign of the times, interprets the surrounding reality and her own inclinations. And grasping the scope of the Future, she anticipates and actualizes it.

Thus we avoid wasting life in support of dead branches.

But the ultimate and perhaps even more perfect stage (I would say the pinnacle) of such Faith-Enchantment is that of Faith-Wonderfulness.

It is the specific belief of the Incarnation, for it recognizes precisely the Treasures that lie behind our dark sides.

Such Pearls will descend in the course of existence [they will do what they must when necessary] and it will be a wonder to discover them.

The pierced cocoon will generate our Butterfly, which is not construction approved to prototypes, but Astonishment.