Home to Mary, welcome bread



A Marian temple in the village of Lodi – Pietro Scachi

The faithful’s desire to know, to see signs of the Virgin’s historic presence, also goes back to the ‘relics’ that began at Mary’s house, the place of proclamation, the Holy House at Nazareth and Loreto. The last resting place of Ephesus. He has been talking about ‘Place of the Infinite’ number 272 on the Newsstand since Tuesday and from where we are expecting the editorial of author Mariapia Veladiano on this page. The second editorial was by Benedictine monk Maria Ignacia Angelini, while special services were signed by Hermes Ranchi, Franco Cardini, Father Giuseppe Santarelli, Enza Ricciardi. Notable is the unpublished prose poem in which David Rondoni imagines Mary’s last years in Ephesus between memory and waiting.

The Gospel tells us nothing about Mary’s house. Surely Mary lives in the family when she gets the angel of proclamation, but the word home is not there either. David’s house was first named, as the title, owned by Joseph. Not a word about the house where Jesus will live for thirty years after his birth. Only a hint (Mt 2:11) ‘in the house’ that the beggars enter to recognize Jesus. But this is Bethlehem, not Nazareth. Yet devotion connects Mary to the home in a thousand ways. And art. How many houses form the background of the declaration. Sometimes they are as valuable as house-palace, city-house Announcement By Carlo Crevelli, a table that brings together the beauty of the whole world. Mary is a rush, a very elegant profile who bends down to read the scriptures, when the everyday things of the house are transformed into symbols: glass is purity, candle is faith, the plant in the vase is the heart. Conclusion Mary’s perfect perfection. Sometimes, however, the house is a daily home, as announced Recanati’s By Lorenzo Lotto, where Maria, a wonderfully ordinary enchanted girl, is surprised and terrified to see the incident, and with her the pet cat who, in the ordinary day’s story, breaks up with Divine and runs away with his mistress. There is no column between the angel and Mary to denote separation. The Lord is with me. And the house is always there, for multifaceted, poor, rich, transformed and justified reasons. Because perhaps Maria has spent a good part of her life at home, like all the women of her time. Historians tell us that Palestinian women devoted most of the day to bread: bread and olives were vegetables for breakfast, bread and lunch, and bread, soup and cheese for dinner. And at Easter, the guardian of the unleavened bread, the memory of slavery and redemption. We can imagine Mary making bread and we can well imagine her sharing this baking, baking posture with her child. We can imagine him with Jesus by his side. The materiality of a gesture that does not end in play but becomes food, shared food. We can imagine what bread was like in thirty years of family life, even bread given to the poor and foreigners, because the stranger is God, sometimes even in a very narrow sense, as happened in the case of Abraham who got three travelers. “He hurried to Sarah’s tent and said: ‘Quick, three bushels of fine flour, grind it and make cakes'” (Jane 18: 6). The house, including the bread, enters into the most talked about miracle Jesus performed: the healing of the daughter of the Syrian-Phoenician woman (Mk 7: 25-35). Even here Jesus changes his mind about his mission. After a very intense discussion at home, where a foreign woman should not enter, with plenty of bread and crumbs that could not be invited, even non-Jews to eat, Jesus made a revelation that he had not imagined. We may ask ourselves how much the sensitive memory of her life with Mary was able to help her in this paragraph, the kindness that was practiced, welcoming the most unexpected child, ready to be her only home for the child. The first house of a child is always a woman’s body. Mary was the son’s home because all women were the home of their unborn child. Like many women they have been expelled for unnatural maternity leave, sometimes as a result of violence. But how to do it? And again, we invite the bread every day in the sole prayer that Jesus left us, and the bread was made by women, and Jesus made it divine, a gift from God to man, handed down by women to all humanity. Just like son. Finally, when everything is about to be done, Jesus says: “I am the bread of life” (Jn 6:35). Bread, a gift from God that makes the house a home, is distributed among the poor and strangers. The most Marian act, we can say today in theological language, is back to the level of material harmony, to be bread and to build a house, a house that Mary represented with an open covering, yurt, Nomadic people’s Tendamando-Cosmo, a place to welcome. Building a home means believing that life goes on, the future exists. May we bring ourselves to the eternal reality.

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