¿Qué Haría Jesús? - RETIRO DE MES - Marzo 2025 - "La cuaresma y el paso por el desierto"

Episode Date: March 1, 2025

Predicador: P. Evanibaldo Díaz, LC. ¡Comenzamos la cuaresma! Este mes de marzo queremos profundizar en el aspecto de entrar al desierto, ese lugar de austeridad, de silencio, de tentación, de conversión, pero sobre todo de encuentro con Dios. Recuerda compartirlo a quien creas que le pueda ser de ayuda. ¡Dios te bendiga!

I want to initiate this reflection with a text of a passage of the Evangelio, that's in Matthew No. 4 and says, The Spirit, conduce Jesus, to the desert, for the devil. And, despite of being without having to eat, 40 days and 40 nights, at final, sent him hungry. Then, he was acercue the tentator and he said, if you're the

God, ordena that these these are the people and then but Jesus

he responded he said the the man not live only only

the word that the word of the after the devil

he was to the part the part most of the maria of the

temple and he he's if you he's here to take you above

because the scripture says God will give orders to the angels

and you will be in his hands and those feet not tropiesen in a pietra

another. Jesus replicated, says also the scripture, not tentar to the

Lord to God. A continuation, the devil he gave to a mountain

very and he most the nations of the world

with with all his grandes and the he

did all you to the rodigias and me adoras. Jesus He said, Alecate Satanus, because says the scripture, Adonaras

to God and to him only serve you. Then, he left the devil and they came to the angels to serve him.

I ques to start this reflection with this evangelio because it's the portico of the partico-de-entra of

this reflection that I'd like to primarily in the aspect of enter

to the desert. Let's that I want to let's a little the

tentations, not because obviously not because there's there's a message that Jesus

not there's not a question, but I would be in that first

part of the evangelio where the spirit impulss Jesus to go to

to the desert and where is tentated. And And I,

I'd I'd think we're to find to this chouresma many things

that can be illuminate and that can help in our life Christian

the desert. The desert, is that the place of the silence, is that

the place of the polos for the day has much cold. In the

the night it's the place where there, but,

in some way, we we can to do us or how distraer us. And in the Sacred Scripture, also, is the place of the

encounter with God. There was Moises. There was Elias. There was the same Jesus to the desert, as we can this passage of the

Evangelio. And we also that is a place of conversion. For example, San Pablo, before to start his

ministerial, well, this, is the desert, too. And, for that's a place to

us a lot of us. So, we're not in this caressma, we're going to

enter to this desert. No, it's a exercise of a mienda of conduct, but of

an encounter with Christ and of affination spiritual. No we're doing a

reto of those that many they're doing and that are very populares,

but we're us to do, but spiritual, a retort, but spiritual. A reto to govarn us to put down to God,

to take our dimensions, to take our pulse. And I'd want to confronts three grand dimensions of the person

human, or, we'd, we'd know, or, we'd, say, the Christian, or, of God. The first,

is all the part of our body and our affectivity, so proper of the Quarism and in this I'll resumed,

in what are our sentities and our other senses and our other things. The second aspect is the

intelligence and the third is the voluntat. So, we have three dimensions, our

sentities external and internal, the intelligence and the and the power. In

a lot of the sentios, we we have these these different that are

our five sentives, and I put to in reality, are very sabious because

when, for example, you know, you know, and, for example, a food, and immediately you'll get into you know, or, for example, also, when with the bust,

you know, you can't do know that the flavor not is agradable, and when the sense exteriors affinados, then the capacity and you give the opportunity, to determine that you could

do that could do do bad. Well, well, from the point of view of spiritual,

we can ask how are our sentos also, concretely, our sense

exteriors, our our face, our effect, our good, our

tacto, our eye, and in reality, the having control or

having dominio over them, is a way to say to the body that what dominion,

is our alma, is our own our own our own decisions. And this, not to part

to the man in two parts between the body, but more well, to give us justly

as we're composed or we're a unit of those two things, what our thing does,

also it also affect to our life and the right. And just

is this the the sense of the that you do not the time. Because because

the not the physically we can't do something and we can't put us the

capacity to give the ability to give us that we're going to decide and do the

things. In synthesis I think is a out of our commodity is an

trainar to the arm. We don't we want to

win a marathon without have trained and Just the sacrifice or the acesis

a through the body is an entrenment also of our alma. It's a fination spiritual. In the sense of that our senses not are to be habitual to becathes to be able to perceive the bien and to perceive

that you know that does it well, what would be that? If we chasarrable to do that peccal? And just that is to going to putting

limits in our body, that is our contact direct to the world, is what

he is what he was also to put limits to the mind, it's

a training basic, but necessary of the acesis, is the

effort Christian and said San Pablo in the card to the

Romans that we we have we have to a miscaria

of God or exorto to presentar his corpses as a

vista a great, a god this is his cult reasonable and then

it's what we're to offer what we're that's things that cost that for it

for it that we're going to what we're because all we're we're we're

we're all right and the peccado and the baptism also has some

consequences that is the concupiscency in our life and is that tendency that we can't have to becatho or to the mal. And here,

we need to be very honest with ourselves, how is what I'm what I'm, how is what I'm, how is what I go, is my curiosity, how is it even what I'm, how is the dominion of you myself? How many times I'm going to

leave the cigar or I'm going to to leave the alcohol or I'm going to to leave this food during the caresma and we're we're going to we're going to have been a

time we've got to we've got the sufficient force of that's to say not that's that I think to move

us because because, hey, if not you not you're being able to say to you know

in a thing a little, how you're to be able to say to yourself that not

in something that is much more grand than that. And, well, it's an invitation, to find of to get to that dominion

of us to have a sensibility spiritual, let me be so. And then our

other, interiors, that, that are, the imagination, the fantasy, the sense common,

the memory, and me I would I detain in the theme of the memory there are

different types of memory that we can't one is the memory of the actual,

what's what happened, what's what we can't we can't we can

change and in this there are things that we've made and there

things that we've been things that we're things of those of we

are the things that is a first one is the most

important then, then it's a dimension that's referred to the significance of the

actual, even in the significant of the fact to the emotions that could have provoked

in us not. For one is how we've we've interpreted what

what happened and then there's certain feelings, surge in feelings like the

courage, like the fact of the pardon, like the trustes and

the other. And then there a third form of memory

that is the memory biblical or the memory spiritual. As we've talked of to have a sensibility spiritual, well, here we're going to have to have a memory spiritual that means, see, see, even, what he passed for my heart, is to say, what I sent me,

the affectors that experimented, and the pass of God for our life. What has to be God with this? of the one celebrate a and says do you

do this in commemoration Mia just this this word commemoration is making reference to

this memory biblical. Is that how has been God in this and from

my point of this is the version correct or the manner correct of our

own our own story because if God not has been nothing

then we are we are the actor more important and there

There can be people that can't feel with courage respect to God. There can be people that's enojointed with him, there can be people that be really that's sad. There are moments in those that you don't you understand.

But if you invite to that you ask you, what has to be he with all this? And the of doing the story,

of that form, then we're a responsibility in the life. Not of the actions, because the fact you can have passed.

You could have been victim of them, but if you can't the interpretation that you you can't do

to the actions, those issues, those events even that you can you can

have in the pages of your life, well, you know, you have to be thinking that the

only that is just that you that's that and that does it also,

that also, to be that that's that when the people

we're not has been we we can see just the damage

in that us caused and not, from, then,

the paper that God can have had been in this. Yes,

those errors, those issues, that's those things, they're

they're they're they, but I think what God wants, is that

we're that's that's that's that's that's that. Not

you're not just that. That's is part and only, and

only if you can't get a fruit good of you,

you're going to also to make a this memory or you're going to be able to live it with

with a plan. I'm going to think to say in the case of Moises and how

was a man was a man rechasado because he was to be an

exceino and before was a man abandoned because the

Israelis were they were and him he they're in the

rio Nilo and the the Pharaoh or the the daughter of the pharaoh, but that

man that was rejected and that was abandoned also was the people of Israel to his house and was the who in the abandoner, it was justly those two things that had been passed to him as heredas, as were the ones that were the people who were the people capable of, to, to realize the plan that God had on

over him. Or me I'm to think in the Cura of Ars, how, well, because, for the one of his brothers, he had to go to do to the

service military, and then there in the war, they're and how he not is he doesn't

feel and he is a guilty for having provoked this, and then he's

a grand dispensator of misericordia as a sacerdote with the confessions.

That's that's that's socese in his life, then he did the

capacity to comprehend the peccor from God and to see it from that perspective divine. Sacko the better of

him. I'd ask you to all that you of your pain, of your pain, of your things,

where is God? What type of memory you have? You have a memory simply human?

Or you know, take the fruit spiritual that can have that's we need

our memory to make a memory spiritual. Not all is malo and maybe not to all are we're able to give a new sense, but

if we have to be our comodity of the living as we're just we're doing a path more. Of that's the time. Of that's the time of having that

memory spiritual. Eventually, we also we're also our intelligence. That intelligence that is made for God

to capture the is the truth, is the fact that that's the the truth of the Bible, the truth, the is the direct, or when

has that dialogue with Pilate, that he's the truth, even he's the same, he to say,

I am the way, the life, our energy. Our intelligence is made precisely to capture,

to get, to understand, the truth, and I think we have to question us how much

we're able we're, or if really we want to find the truth, because a sometimes we

can't in the error of trying to find out of the other day, I was

me was a person that was well, was, well, was, I was

was going, I was to participate in that, that I don't he was that he not he

didn't be a attention, and then, then I had had to participate in the activities that organized or in the church and that just had to go to misa.

And I said, hey, this is a sincere to want to find responses or the response more easy and more comoda, is that that that that is that the most to put the problem the side and simply not put to put attention.

And of there, there, there, there's a pass to start with our justifications spirituales, and is that the sacerdotes are

so, and is that the church is that all the whole of a whole of incoherentes, and is that

God was that was the that all this is that all this is a to put up

to put up or to put the responsibility of our salvation eternal in others

or not we want to find that because we don't we're we're

we're we're Asying reference to what mentioned before, in the other than to want to find the paper of God in all this, simply we

take them to the jugate and we don't want to hear the truth. You want to hear a God that you want

to say, what is the truth, or simply want you want a world and a faith to your

measure. And I think we can also in our heart, those patterns, not,

to be looking a faith that not us moleste, a faith that not us make us out of our comodidity, a faith that is, like we're not, but not how is. In the book of the

exercises spiritual, San Ignacio Deliola, in the number 33, justly about to examine the pensions and of the fruit that can bring those pensions. And me were the attention

because the things, the things, to find-to-cuntas us get also then, then, then, then, then, then he said, what is the fruit of your pensions? If you're going to be more

santo, then, then probably probably you're in the good way, but if your pensions are to give them to the mediocrity, then not you're going, and you'd invite to that you think, if you're

to judge as, if you're to those people, according the evangelist, to your brother, to a friend, to your mom, if you you just that situation that,

well, that not you know if you do you do you or if you're

you're according the evangelio. I think Jesus us invite to to have

to have to have that sacred in the sacred scripture. The intelligence is

there where is there where we are where we are where we

are able in the sense profound of the word, of know, is saying,

have an experience of that the book of the wisdom of the sacred scripture,

or that the sabidurial of the that many us talk just the

sacred scripture, what is the capacity to understand our life to

the life. There is a Psalm 89 where says,

teach, teach us to calculate our years for that

we do an certain and so And, well, I think that that is a grace that we can't ask to give to God, that to have that

intelligence spiritual, or that to have a heart sensato, that is it able to see the things to care of the sky. There's a text of San Juan 23 that me, in the personal, always me has given much the attention, and that has a reference, justly, well, to the and, as a moment,

also, for a time, to the intelligence because the intelligence is that's that's the thing that's

that's a question. It's a text that he's in his diary, and I would

like to share it because I think that can give us much light.

And it's the question, you like a person sincere, and in

my interior me inculks sabidurial. The Salmista proclam in his

God, the love of the the truth. The truth is in God, as a point. God is all the word divine. And Jesus,

the verb divino, he has said, clear. I am a very good. Semehant declaration would be digned a loco if no had been out of the

labios of a God made. The procurator Roman was in a unabriot and a

question and he asked, what is the truth? The truth, says the Pard-Senieri, is

that enter in all the things well-reguled, and that, according the diversity of these, it's, in the schools, it's called

science, in the the word, in the customs, purese, in the conversation, sincerity,

in the operative, in the contract, and the concreight, in the, to counsel,

liberty, in the the, in the To complete the promises, fidelity. In the tribunals has the sublimy title of justice. This is the truth of the

Lord that permanence for always. I think this text us invite to to ask us for our truth, or in what we can fall to

be a fact to be a to be able to integrate to our life. In synthesis, is an invitation also of God to have that

intelligence spiritual and not only human and also to get to get to and to go ahead and finally

and one one ultimate dimension that is the most important is the dimension of our

our our our our our like the eyes that discover in the but the

that's the that's the trap, the that is what is what is what is our naturalness,

it's our power, it's that that's the fact that that's the sacred scripture,

I think that's exemplify much with the because the heart is the ced

of the decisions. As as we've that in some other passages

there other parts of body that's identifications with other virtue, for example, when God's said that have entrains of miscarriage, well, as if

also when we talk of the heart, it's like the place where they're taking the decisiones. That is the concept of biblical, and in reality, the voluntat, justly is justly, is just the end of what are the decisions, that

in the end of the point is, well, it's the most important in our life, no? It's what us is doing to actual to one form or of another, but we're

doing to act to do a form or of another because we're we're

one or of other. We're really the good. I'm put in

to think and obviously with me myself, but to what he is a

initial with the thing of the purpose quaresmales. How's times

we say we're going to do something that I going to take to take

alcohol or or that to have the cigar or that I'm going to take soda or refreshco and of a repent we're trying to with that we're not put into. And a some things simple, but that we're

that's making make that our voluntat, well, is not strong, is that kebrantada, no? A veces that capacity that we have to compromise, we don't exercise. Because we're afraid. Because in the fund, to assume a compromise,

we think we, that we that that we can't that's a lot, that quita spontaneity. But in the front of what is is to keep us an identity and

to give to the power of the power of what good. I think that today, the core that is the

series of the decision, is the decision to make ideas grandes, we have to get to

make ideas that valgan. If we have been our other ideal is the end of the

end of a for a day or simply, as a moment, I'm going to leave the cigar. And, and, you know,

your soul is made for much more. Your soul is made not simply for the mediocrity, but for, to really, to give glory

to God, and for that through your decisions and of your life, also you can be extending the reign of

Christ. And it's very, all, as said, San Pablo, experimented that that time,

or that force that we It's all mal. As said at initial,

we're the concupiscence and we're victims of the victim of the criminal

and that concupiscency that left our ability debilited and that us

does go to disviating us like a car that not is a

lineed and that little the little the and we're in in in in in in in in in in in in in the not do I do the

good that I want and I do the mal that I want and so we're just we're with that

tyroneo of our sensibility, of our intelligence, of our memory, that they

want to take to make decisions that we can't and there's there's a

thing that that ultimately also to me in personal has been

really much the attention and it's well I put so the mediocrity spiritual in

that we can be living or that the parents of the church also called acedia. That not-kere-plantearer sat-santos, nor even to make it like something that would be

a really could pass in my life. Or, well, to get a video-a-media to where the major retto of your life spiritual is to get to mis at misal the domingo and ohhalla that

not you interponged nothing and that you can't gethance oh yeah what there what force, what ideal is Saint Thomas de here no described this asheria

as a trestice for the being spiritual a kind of a kind of the lack of the gas, of a lack of anelos

and without then you have to devolverle to the the world the grand anelos that in reality

is for those that's made our heart. As said San Agustin us insist,

Lord, for you and inquieto is our our heart until that

I'm in you. In fin I'm to ask how

to make to to make that that car or that fire

in the life I know, I really really that is

the that is the thing my question or simply I want

I want what I want to do the I want simply

what is easy. How is our Voluntat? San Ignacio Deliola said that the love is more in the works than in the words and for that's decisions, no? And

how we're confirming those decisions day-on-day. No, it's not it's like the beginning of reducing our life Christian to moral, but to have a encounter a encounter or to to love to

that Jesus that is a very present in our life and that does make, to do that transformation

and that change, also in our decisions. I think the love us need to get to

get to get to the same. I, when I have the opportunity to prepare a novios for

their boda, then I always say, oh, is that in the matrimonio are destined

to live 60, 70 years and together and not they can abhorri. Is that

the love is that capacity to go and going to be new in the other person every day, in every

occasion, in moments in moments very important. But just that is that love and that discovery

of the other person to go renovating. No, you can be a routine or

you can, as you put to get to a life mediocre, and if not

can function that in a matrimonion, well, in our relation with

Jesus and our life spiritual. We need to get to the soul that's also,

to find with Christ to find with that love, and to get deciding

little to have a little to have a that's the that's what does the sanctity.

When the person wants, the same that God wants. I permit

to put an example curious but before in one of the

encounters we have there there there was the thing of the demonio

and one of the reflections that I did because also I

did in some occasion is that Satanas not is

the demonio more qualified is the most mal

because although no has all the qualities. It's that his voluntat so appelled

more to the mal and decided more for the mal. And so it's more malvado but in what

he wants, in care of the mal. And, and me call the attention because I think

that the sanctity also, in this is exactly the same but at the inverse.

In the sense of the more santo not is the more qualified. The more

santo is that that's the that's the love to the God. It's that he's akele that's only just looking

to survive, but to live his life spiritual. No, no, we don't we can't go to

retire in retire, of a sentiment in gorgorito in gorgorito. In reality, the,

the, the, that the payos and those decisions are making to get into to get

with that the good that's you know that you anel in your heart.

And so so is going the sanctity and out of our

commodity and and and our salvation eternal and

our our our our our our our our

true that this evangelio or more this example

of Jesus that is that impulsed by the spirit and also for being tentated, we're put in the terrain of a battle. That battle spiritual,

that no is luched with arms of or with ballas, that's that's in our intelligence, that's in our ownent, that's luching in our voluntat, that's luched in our sensibility. And it's a battle very real. Casse me to say, much more real than the

that's that's because, as in the end of you know, you know, you're

not the thing you're to be a little but if you can't your mind to

that's all that you're in that's the fear, not to that's not that not that

but precisely for that we need we need we need our our

mind our things affinated spiritually for that can they can

detect the and for that they're also detecter what he has been.

Our intelligence spiritual well-affinated for that can discover the truth and

that we're not we're we're ourselves putting our own our own our own

our own our our own that's very affinated

for that is able to care to that really that is

really that really to care to his to be a his felicity

also here. It's the Jesus that enter in the desert,

that is to get to get to our community to to

get us and to not get only in the aspect human

of the things but to get to with the

sea that this a caress was a a

quay a much of much of much cresimient spiritual in

all the dimensions of our life. To that respect and also,

then at the final of doing an or a reflection, a dialogue with

Jesus, I would ask you that you you make

you some some some some questions. The first

question and that has to be with obviously with

all what is the man, not? Because here, although we've disglosated to be in

reality, we're really, we're really, we're in that we're a unyndy but the first that

you want to make this this question, think what is that the purpose acetic, is that

of a subforso that you want to you want to you know, and I think we're we're always

to offer to offer us to give a year during this time of but I'm to see what is what you want to offer to God and

compromises with him. The second thing, I would like to you put yourself in, to care of God or to care of your life spiritual, what is that what is that cost-dating? We're about about that memory biblical and how the person or the Christian

interpret a life to the path of God in his life. Well, this question is for there. If the first is more more focused in

the theme of the sense of the sense of that's effort spiritual, this second

is a little more to the interior, that is that's that's cost to

understand from from the point of because there you can't

you can do you can't be and you to try to

find that that the self then then then

then And in third That's That's Incomiendes in your Oration Some decision

important that there Now you independent of the situation in that you certainly we're

projects that are situations that we have to resolve or things that we are the

things but not that not are the not not is a brief enoho

no is a brief disillusion not is a thing bad that you

is something that maybe let me more chronical if can

to say so, or things that simply we need to talk with God and that we need to make a decision. And in this sense, you invite to that you incommendous, because I think in the oration, your intelligence is to be able to precisely the

truth of God, to that orer desapegately and to ask to God, what is your voluntat. And of that, too, of that contact with him, you're going to be, you're going to to take the force and the disposition to confront

and to say, hey, here I'm here I'm this decision that I'm in this decision that I'm

this person that still still don't know how pardoner, I want to give the force to pardoner her.

Or this the that I still do me even, because I want to be to the

light of God and take a decision and to be to leave to leave to

or this pass in my work, in my family, that I know that I know to do, then I'm going to

give to God for that that person that lastime to you want to let me. I'm going to question to me

myself and think that I'm the reason, this quaresm I want to talk to God and say,

Lord, teach me to see me to see my defects and to see when I'm

I'm equivoco, for being Humilde. And so, that we have that capacity to get to get to our comodity. If this

Quaresma you'd not get to the desert, if this caressma not you transform,

then you felted something, you felt, that Jesus that's that's he's exigue

and that he's made to make the more of you. And Jesus, when it's

when it comes our life, well, we can us help, sure that is, but also

also says, Bete and no peck is more, and see, and then we're going to ask us to ask us precisely these things. What is the purpose that I'm doing?

What is that thing that's cost-to-be to the eyes and what is that thing that I want to discerned

with God in my oration? That is a caressma of much fruit and I invite also to in this moment,

well, you know, you know, that you will be able to act to put in that presence of God and

that desire of dialogue with him, and that, that you do you do that you know,

that you know, that's all that can impede to get, the that you

want to that you can be, that they do you do and that affine your

sense. And we will be together, a, just a new dialogue with him. Jesus, thanks for this moment. Thanks for being present in my life

and for invite me to be one of those friends circans. In this caressma, I want to enter with you to that desert of my life spiritual, not for to be

a vacill, or to get me without, but to enter in your

plenitude, and for that I do that not me to get to you, give me,

get to you, but even there are things that can't and that I'm ask them

and that they're always to maintain the direction of my heart very enfocated in you. That like a flecha me lance to you without that the wind

me devere and that me can't clavar in your heart, for that from that from there, I can extract the force to continue to

give giving doing that my heart and my body and my whole be more to you and to you do

you lookas and you want to me. I want to take all my ser, I want to that you

the one that's you, the that's the potences of my alma are the

potences spiritual that are caused to your glory and your service.

Toma my liberty, my memory, understanding, all my voluntation,

all my I mean I did this, Lord, I'll give you. All is your.

Dispone to it according to your voluntate. Damme your your grace

that this me basta. Amen. This this last oration

of San Ignacio of the Loyola in the exercises spiritual us

to us to offer to to give to

this and that this qua this spiritual. That God you thank you. I'm the Father Evanivaldo Dias and

then, then, I invite to share also this reflection. Me can find in arroba, Padre Evanibaldo in Instagram and see us also in arroba v. Newfire.