One may ask, what was Athens like?    What was Jerusalem like?   We have asked what is Milan like for several good reasons.   It is our city and it is the place where we have labored intensely.   It may become important to you too.   We will see.

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One day, as spring began to emerge in Milan, Marla heard a dove making a unusual sound, just outside our window. Thinking the bird to be hurt, she ran over to the neighbors for assistance.  They said, “Don’t worry Marla, he’s just calling for a female.” This little incident reminds us of Song of Solomon 2:10,14: “Arise my love, my beautiful one, and come away, for behold the winter is past; the rain is over and gone. The flowers appear on the earth, the time of singing has come. And the voice of the turtledove is heard in our land…O my dove”.

Cherries are pleasant; but the resurrection is powerful. The creation is splendid, but the resurrection is redemptive. Someone has said, there are three classes of people: those who see; those who see when
they are shown; and, those who do not see.” Isn’t springtime but a chance to see?

At the end of the day, with tired feet and well spent energy, one might still question what we are doing here?      We want our supporters to know  that Job 42:1,2 is a reminder of a faith that is based in God; not based in economy, politics, selfishness, avant garde,  polemics, or any other fleeting reality.   What we are doing here is all about God; it really is that simple.   Leonardo da Vinci once said, “Simplicity is the ultimate sophistication.”    What is this simplicity that leads us on every day?  What is this ultimate sophistication?   Just this, that God is (Hebrews 11:6); that he is “God Almighty” (Genesis 17:1; Hebrew: El Shaddai); and that, His purposes will be maintained throughout history (Job 42:2).

This is the simple and solemn reason for our toiling in the backyard of history.   It is enough.  That is why what we are doing in Milan matters.

PSALMS: BOOK 1 (1-41)

“Kiss the Son”

(Psalm 2:12; See Jn. 5:23)

 Introduction:   Psalms: Bk. 1 (1-41) differs from the other sections of the Psalms in several different respects.   One such differentiation shows itself in how personally resolved the psalmist appears.   It may be that these references in religious resolution may point the way to reaffirm our own faith during days of modern conflicts.  We have designated the first three Psalms (examples) with important textual clues, as to meaning.

Psalm 1:2, 6 = Contrast [Re: different types; different values; different destinies] (Cominciamo in Contrasto: due uomini; due vie; due destini)

Psalm 2:12 = Why? [Re: rejection of the biblical God] (Perche?)

Psalm 3:4 = Conflict [Re: The people of God in conflict] (Il popolo di Dio in conflitto)

Psalm 4:6

Psalm 5:8

Psalm 6:2

Psalm 7:17

Psalm 8:1,9

Psalm 9:10

Psalm 10:1,12

Psalm 11:3,4

Psalm 12:6,7

Psalm 13:1,5

Psalm 14:2

Psalm 15:1

Psalm 16:5,8

Psalm 17:6

Psalm 18:46

Psalm 19:1,7,14

Psalm 20:4

Psalm 21:6

Psalm 22:1

Psalm 23:6

Psalm 24:1

Psalm 25:8

Psalm 26:8

Psalm 27:8,13

Psalm 28:8

Psalm 29:2

Psalm 30:5

Psalm 31:5,15

Psalm 32:1-2

Psalm 33:13

Psalm 34:18

Psalm 35:2,3,27

Psalm 36:9

Psalm 37:4,5,31

Psalm 38:9

Psalm 39:4

Psalm 40:7-8

Psalm 41:13

Conclusion:     Book 1 also contains a recurring phrase worth your consideration (“The Holy Hill”: See 2:6; 3:4; 15:1; 24:3).  Indeed, Calvary was a low brow, but it casts a long shadow.   May these references of  Psalms: Book 1 enable more practicing of the presence of God.

The great Luciano Pavorotti said, “I think a life in music is a life well spent, and this is what I have devoted my life to.”   We understand that not long after the Italian tenor said those words he passed on into the great hereafter.    Someday, perhaps not long from now, we may like Pavarotti reflect back on our life and muse about what our gift has been.   And, like the music of Pavarotti, though he is gone, his music plays on.

We recently came across an anonymous line which we dedicate here and now to those of you who have left your gift between the Castle and the Cathedral of Milan (Acts 20:35; 2 Corinthians 9:11).   “Some people come into our lives and quickly go.   Some stay for awhile and leave footprints on our hearts.   And we are never, ever the same”  

Pantheon

The Pantheon is larger than one might imagine and truly surreal.  Rome has been called the Eternal City for some solid comparative reasons.  However, at

base of the Spanish Steps

the base of the Spanish Steps, immediately to the right, there is a multi-level, albeit, modest home known as The Keats-Shelley House.  Bob had heard of this place some years ago.   Then, recently, in a visit to Rome, he found it just as predicted.  As Bob stood in the room where Keats died and looking out the very window that John must have peered himself many times, he was reminded of an old text from one of the prophets—“All souls are mine”  (Ezekiel 18:4).  Whereas, Shelley was lost at sea in Italy, Keats died

room where Keats died

here in Rome of tuberculosis.  Both men made lasting literary contributions. Both died relatively young. And both had to leave “the Eternal City”.

But, the thought that Bob would like to leave here is how he found a young British (not Italian) museum curator knitting away on the second floor of the Keats-Shelley House.  There she was in the quiet of that Italian afternoon keeping watch over the literary shrine to the memory of these two British poets.  That somehow seemed appropriate (see also Proverbs 15:3).

approaching Spanish Steps

The world from a physical standpoint does have four fundamental forces: (1)  Gravitational  (2)  Electromagnetic  (3) Weak Nuclear, and (4)  Strong Nuclear.  The Bible writer to the Hebrews, in 1:3, 10-12; 10:3 , presents Christian faith as including a  cosmological view of things.  So, those forces for Hawking are contained; while for Christians they are contingent.  Allowing for this data, we may move into the discussion of God in history.

There appear to be some firm components in the mind of the apostle Paul.  One such idea is that God is at work in the world.  But, even before Paul, we may delve into what Jesus himself thought of the world.  What kind of a place is it anyway?  For, to think as Jesus thought, to feel as he felt, and to see as he saw , we will need to acquire his set of beliefs (or, belief system).  John 5:17 captures this assumption in a  few words. Jesus believed that the Father was at work in the world, and that he was also involved in this magnum opus.  When the gospel is preached and people respond in baptism, they are raised by the power of God out of the watery grave of Christian baptism.  This is the Lord’s  continuation of John 5:17.  This is furthermore a call to believers to participate in the work of God (opera in Italian), by submitting to his plan.  If it begins here, commencing in baptism, it takes the believer far away and yet nearer to the one who calls.  This may be seen in Philippians 1:6, where the work of God in history has high continuity with John 5:17 and Colossians 2:12.

Why then emphasize making new friends or teaching worldview to bambini in Italy?  Of course, it is part of the plan!  Sagan and Hawking have done their homework and have gained the plaudits of men.  But, they have also limited their world with the rejection of any divine working in cosmos or history.  That is because of the Science, right?  Think again.  Sagan may know why stars twinkle (to the human eye), but we know why they shine on (Rom. 1:19-21; Ps. 19:1-6; Mal. 4:2; Dan. 12:3).    The great Italian Magnum Opus does not belong exclusively  to Columbus, Galileo, or Fermi.  The sub-atomic level may appear random; neutrinos, for example.  But, the speed of light is still a constant (300,00 kilometers per sec.).  Dare to participate in the drama.  Jesus will meet you there (Jn. 5:17; Col. 2:12; Phil. 1:6).  Pronto?

My current view of Genesis is wrapped up in a song which was written by Charlie Chaplin.  Yes, the comedian, Chaplain, who knew so well how life could be (“I know why the world is smiling / Smiling so tenderly / It hears the same old story / Through all eternity / Love this is my song”).  In this post, we shall attempt to render the significance of the book of Genesis to modern-day Christians (the Lord’s people). 

The route to church in Milan, which Marla and I take on Sunday mornings, goes right past the Italian vendors.  Sunday morning is a time for the coin dealers, stamp-collectors and artists to display their works.  The photograph (adjacent) shows the paintings of life in Italy.  It is this sense of story (history/storia) which overlaps with the lovely and often tragic stories of the book of Genesis.

What we do with Genesis is extremely important.  In my opinion, Genesis will influence your understanding of Romans.   In my Romans study (2008), I found myself relying on the phrase, “the human experience.”  Recently, one, Angela, asked why the players in Genesis (God’s people) were so troubled.  Little did she know that that observation is a huge insight into our own experience, as well.  In the Italian, sin is peccato.  So, when one says, “Peccato che,” the phrase becomes, “What a pity!”  Yes, peccato (sin) is a sad concept in Genesis: indeed, what a pity.   But, it is not only sad in the book, it is sad in the cross.  A fascinating study might be to trace the tears in the Genesis text; the tears at the cross; and, the tears in your own soul.  That is not at all to negate the joy.  Genesis is packed with laughter, surprise, and overwhelming burgeoning of happiness too!   Jesus, also, exhibits the whole gamut of emotions in the gospel accounts, that is, in his own human experience.

Genesis condenses well into Italian with a package of five words beginning with the letter “P”:  Paradiso; Popolo di Dio; Peccato; Passione and Promessa [Paradise, People of God, Sin, Passion, Promise].  In fact, the Genesis drama may be understood along these lines with significant progress being taken in understanding what this ancient book is all about.  Angela’s notes on Jacob (Israel), for example, find meaning not as a random story, but as a Hebrew heritage.  This is a heritage which applies to all who have the ability to understand the matter (Be sure to see Galatians 3:7, 29; 4:19; 6:16; and Romans 4:16!).

Michelangelo said something meaningful: “Io citico costruendo, quel cosa de bello” [I criticize by creating something more beautiful.]  The application being that when you encounter the pain of peccato in your own life, do realize that even though it ends with a sarcophagus in Egypt, the promise remains, “Surely I will visit you!” And, again, “Then Joseph made the sons of Israel swear saying, God will surely visit you” (Gen. 50:24-26).

Recently, I found myself standing in line at the local supermercato when the couple behind me, thinking that I was Italian, asked whether I knew if the chocolate that they were buying was an Italian chocolate.  Since the gentleman was English and his wife was Japanese, I pulled out my expression from The Three Stooges, Curly Joe, to be precise—

“Why certainly!”   The gentleman erupted into laughter.  Another foreigner, he thought.  His wife replied, “I was surprised when you spoke perfect English!”  I said, “Believe me, The Three Stooges do not speak perfect English.”

We have been learning from Jesus in John chapter 4 this past month.  Some of this data pertains to how the message of Christ is or is not received.  When it comes to resistance in the human experience, as pertains to the gospel message, we have come to realize that the classical defense mechanisms apply very well.  Resistance, at the end of the day, may very well involve at least some part of the following: regression (regresso), repression (repressione), and rationalization (razionalizzazione).  We mention these components to resistance because when one encounters resistance it is important (a) perceive it as such, and (b) possibly even to expose the fallacy to the individual  being taught.  Typically, we have found that people are not always aware of how overt these factors have become in their lives.  Pointing these out exposes potential barriers to “hearing” (akouein= to hear).  Hearing, in the gospel accounts, is a large issue with Jesus.  Some can hear, and some cannot.  Why?  Well, it appears that regression is a type of reverting to a former way of living or thinking.  This is not limited to children.  As to repression, this is distancing oneself from some aspect of the message.  We see this all the time; that is, choosing to relegate something about living for Christ into a remote something else—something else far a field from following the Master.  Then, we have rationalization.  This is sheer manufacturing of excuses (yes, even intellectual agnostic type avoidance of the Lamb of God).    Put this all together and resistance is, in brief, a blocking of the message.  Ciao!

La Cena

English Students

La Pranza