S. FAUSTI - This scene takes place at the table, with the Pharisee and the dropsical man on background. The leaven of the Pharisees brings " to have more," it fills the man with possession and robbery , and it reduces him to a dropsical man who changes everything that he eats into dead water and grows so much to not pass through the narrow gate. It is the situation of every man. No one can be saved, and all are saved. All except the proud who rejects the stretched hand, because he claims to do it alone. Here Jesus shows the new spirit of those who were recovered from dropsy. It is the humility, the opposite of that protagonism which shows the small show of dropsical men , that He sees choose the first places at the banquet of the life! To the leaven of the Pharisees, Jesus counterposes the leaven of the Kingdom. It's not about good manners or uses of tactics: it is rather the revelation of God's judgment ; He evaluates in the opposite way to us. It is what Jesus has shown to us and each of us is called to live it. He has chosen the last place, became the servant of all and He was humiliated. His friends are those who do the same! In this parable we are urged to take the lowest place, because it is that of the Son. It is the reason that God loves the last ones and we have also to love them. Only those take part in the banquet of the Kingdom, that the Mercy of the Father prepares for His lost and found son. This parable reaffirms the lesson of the Magnificat. This one heals us from the highlighting of the ego for to live of God,it detoxifies us from exasperate power and it cleans the our eyes. So we see how God acts in history. The call of the excluded is both the messianic salvation and the foretaste of definitive reality: it is our very being as God in this world. The choice, the devotion and Christian service for the poor are not instrument of domain to inexpensive market , which creates a more subtle slavery. It isn't neither to ease one's conscience from the righteous senses of fault. It springs rather from the knowledge of God, who has chosen the poor and has identified Himself with them. From here it rises a different way of assessing and acting . The poor is the "theological place" par excellence. In him I meet my Savior who became last of all. His presence always tells me defaulting and reminds me the esteem and respect for him. He is the value that inspires my thoughts, not the negative value to which I try find a solution with my actions. It is the presence of the Crucified. For this s. Francis kissed the leper. More than what I do for him - often only humiliate him with a bit of money - it is important what he does for me: he judges me and saves me.
S. FAUSTI - This scene takes place at the table, with the Pharisee and the dropsical man
RispondiEliminaon background.
The leaven of the Pharisees brings " to have more," it fills the man with possession and robbery , and it reduces him to a dropsical man who changes everything that he eats into dead water and grows so much to not pass through the narrow gate.
It is the situation of every man. No one can be saved, and all are saved.
All except the proud who rejects the stretched hand, because he claims to do it alone.
Here Jesus shows the new spirit of those who were recovered from dropsy. It is the humility, the opposite of that protagonism which shows the small show of dropsical men , that He sees choose the first places at the banquet of the life!
To the leaven of the Pharisees, Jesus counterposes the leaven of the Kingdom.
It's not about good manners or uses of tactics: it is rather the revelation of God's judgment ; He evaluates in the opposite way to us.
It is what Jesus has shown to us and each of us is called to live it.
He has chosen the last place, became the servant of all and He was humiliated.
His friends are those who do the same! In this parable we are urged to take the lowest place, because it is that of the Son.
It is the reason that God loves the last ones and we have also to love them. Only those take part in the banquet of the Kingdom, that the Mercy of the Father prepares for His lost and found son.
This parable reaffirms the lesson of the Magnificat.
This one heals us from the highlighting of the ego for to live of God,it detoxifies us from exasperate power and it cleans the our eyes.
So we see how God acts in history.
The call of the excluded is both the messianic salvation and the foretaste of definitive reality: it is our very being as God in this world.
The choice, the devotion and Christian service for the poor are not instrument of domain to inexpensive market , which creates a more subtle slavery.
It isn't neither to ease one's conscience from the righteous senses of fault.
It springs rather from the knowledge of God, who has chosen the poor and has identified Himself with them.
From here it rises a different way of assessing and acting .
The poor is the "theological place" par excellence.
In him I meet my Savior who became last of all.
His presence always tells me defaulting and reminds me the esteem and respect for him.
He is the value that inspires my thoughts, not the negative value to which I try find a solution with my actions.
It is the presence of the Crucified.
For this s. Francis kissed the leper.
More than what I do for him - often only humiliate him with a bit of money - it is important what he does for me: he judges me and saves me.