S. FAUSTI – The chapter 15 is a one parable in three scenes. It reveals the heart of the Gospel: God as the Father of tenderness and of mercy, quite different from that from which Adam had fled by fear. He exults of joy when he sees his farther son to get home , and he invites everyone to act with him: "you have to do party!" The banquet of the precedent chapter. this is the feast of the Father who sees now occupied the last place at table: His house is full, his heart overflows: in the return of the last, each lost son is now with Him. The Church of Luke must always remember that is not association of righteous ones , but a community of sinners open to forgiveness. The three scenes of the parable have a certain symmetry with the three calls to the banquet (14,15 ...). That of the lost sheep corresponds to the second call, addressed to the lost sheeps of Israel, that of the drachma corresponds to the third call, to the Gentiles. The place of those who were called first, the Israel of the Law,remains empty . It is 'the bigger brother, the figure of every believer, to whom the whole parable is addressed, particularly the last scene, in order to participate to the banquet of salvation, to the feast and the dance for his brother lost and found, dead and risen. Paul summarizes the baptismal catechesis with the words: "Be generous to one another, tenderhearted, forgiving each other as readily as God forgave you in Christ. (Eph 4:32).
-->The Eucharist, food and new life for the Christian is the bread of forgiveness: eaten by every sinner it is rejected only by those who are self-satisfied. The Mercy of God sends them back empty-handed (Lc 1:53) in order to be among the hungry whom He has filled. (6.21). It is the cunning that God uses with cunning in order to open the mouth of all his children and to fill them with his gift (Ps 81,11). This chapter is aimed to the just man because it does not remain empty his place at the table of the Father: he must join the party that He does for his son lost and found. The parable, starting with the youngest son and ends with the eldest son, is centered on the revelation of the Father, who loves madly every lost son. It is an exhortation to greater brother for he recognize him as the lesser brother. Only then he can know the Father and become like Him: Merciful. The actions of the story consists in the departure and in the return of the child, in hospitality and in father's feast ; in the rejection of the greater to participate , and the output of the same father for invite him. The refrain "with-Rejoice with me" becomes "to festive banquet for his son died and rose again." It 's a necessity for the Father: "we must celebrate and rejoice". The feelings - hinge are : the compassion of the Father for the child and the anger of the greater son , the celebration and the joy of the Father, which will be full when all His sons have accepted the invitation. For now it is made in earth from the conviviality of Jesus with "all" the tax collectors and sinners. The younger son has no feelings. He has just needs. But eventually he is overwhelmed by the joy of the Father. The greater:remains just outside not recognizing his brother, he rejects the Father who recognizes him as son. In fact, while the younger always calls Him "Father", he does not called never Him like this.. The one who in the story is called twelve times "Father" will be called so by the greater son , when this will say to the other: "My brother." God accepts as a sons necessarily all of them, both righteous and sinners. Simply because it is the Father! The greater son is 'then the real sinner! He must recognize the other as a brother, identifying himself with him. Only so he rejoices of the Father's love and the feast for his son lost and found. This page requires a shift from a servile religion to freedom of the children. God loves us not because we are good, but because He is our Father.
S. FAUSTI – The chapter 15 is a one parable in three scenes. It reveals the heart of the Gospel: God as the Father of tenderness and of mercy, quite different from that from which Adam had fled by fear.
RispondiEliminaHe exults of joy when he sees his farther son to get home , and he invites everyone to act with him: "you have to do party!" The banquet of the precedent chapter. this is the feast of the Father who sees now occupied the last place at table: His house is full, his heart overflows: in the return of the last, each lost son is now with Him. The Church of Luke must always remember that is not association
of righteous ones , but a community of sinners open to forgiveness.
The three scenes of the parable have a certain symmetry with the three calls to the banquet (14,15 ...). That of the lost sheep corresponds to the second call, addressed to the lost sheeps of Israel, that of the drachma corresponds to the third call, to the Gentiles. The place of those who were called first, the Israel of the Law,remains empty .
It is 'the bigger brother, the figure of every believer, to whom the whole parable is addressed, particularly the last scene, in order to participate to the banquet of salvation, to the feast and the dance for his brother lost and found, dead and risen.
Paul summarizes the baptismal catechesis with the words: "Be generous to one another, tenderhearted, forgiving each other as readily as God forgave you in Christ. (Eph 4:32).
-->The Eucharist, food and new life for the Christian is the bread of forgiveness: eaten by every sinner it is rejected only by those who are self-satisfied.
RispondiEliminaThe Mercy of God sends them back empty-handed (Lc 1:53) in order to be among the hungry whom He has filled. (6.21). It is the cunning that God uses with cunning in order to open the mouth of all his children and to fill them with his gift (Ps 81,11).
This chapter is aimed to the just man because it does not remain empty his place at the table of the Father: he must join the party that He does for his son lost and found.
The parable, starting with the youngest son and ends with the eldest son, is centered on the revelation of the Father, who loves madly every lost son.
It is an exhortation to greater brother for he recognize him as the lesser brother.
Only then he can know the Father and become like Him: Merciful. The actions of the story consists in the departure and in the return of the child, in hospitality and in father's feast ; in the rejection of the greater to participate , and the output of the same father for invite him.
The refrain "with-Rejoice with me" becomes "to festive banquet for his son died and rose again." It 's a necessity for the Father: "we must celebrate and rejoice".
The feelings - hinge are : the compassion of the Father for the child and the anger of the greater son , the celebration and the joy of the Father, which will be full when all His sons have accepted the invitation.
For now it is made in earth from the conviviality of Jesus with "all" the tax collectors and sinners.
The younger son has no feelings. He has just needs.
But eventually he is overwhelmed by the joy of the Father. The greater:remains just outside not recognizing his brother, he rejects the Father who recognizes him as son.
In fact, while the younger always calls Him "Father", he does not called never Him like this..
The one who in the story is called twelve times "Father" will be called so by the greater son , when this will say to the other: "My brother."
God accepts as a sons necessarily all of them, both righteous and sinners.
Simply because it is the Father!
The greater son is 'then the real sinner! He must recognize the other as a brother, identifying himself with him.
Only so he rejoices of the Father's love and the feast for his son lost and found.
This page requires a shift from a servile religion to freedom of the children. God loves us not because we are good, but because He is our Father.