S. FAUSTI – After they have declared the necessity of prayer, now they talk about its main quality : the humility. This last part of the journey, before the entrance to Jerusalem, it wants convince us of an evidence: We are all sufficiently presumptuous and rich ones for exclude us from the Kingdom. Our humility will then to recognize ourselves in the Pharisee; our poverty to recognize ourselves in the rich. In this diptych we have two models of faith and of prayer. On the one hand, the Pharisee, praying in front of himself. Sure of his goodness, he justifies himself and condemns the others. On the other a publican, who, feeling himself alienated from God and not being able to trust in himself, he accuses himself and asks forgiveness. All the characters of Luke's Gospel are related to these two figures, which represent the impossibility and the possibility of salvation.Indeed, more precisely: we are all serious Christians, twin brothers of the Pharisee, the alleged just man, that Jesus wants to convert into self-confessed, in order to welcome the grace. In every dream there are three personages that count for me: I who look, the another whom I recognize and a third whom I never remember. These are just the most important, the middle term between me and the other. Jesus reveals to the Pharisee this elusive personage, putting in front of this a mirror: the publican, in which he does not wants to recognize himself ,it is the deepest part of his ego that he does not accept The Gospel of Luke encourages this recognition in scandalous way , condemning the righteous and justifying the sinner. The just is doomed because, in an effort to comply with the requirements of the Law, he neglects the commandment from which they spring: the love of God and of neighbor. Instead the sinner is justified. This is the real scandal of the Gospel, which allows us to accept our reality as sinners in that God who loves us unconditionally - not for our own merits, but for our Father's Love.The faith and the prayer that introduce in the Kingdom are based on this confident humility, the fruit of the new self-knowledge and of God. After encouraged to the prayer, Jesus doubts if He will find "the " faith. In fact, without humility, the prayer is of the ego and not of God, the confidence is in itself and not in Him. The first is self-glorification, the second presumption. This story helps us discern our prayer. This is true when, we recognize ourselves in the Pharisee, we make our own the prayer of the publican. Here Luke gives the coup de grace to the Pharisee who is in the disciple, just in his stronghold: faith, justice and prayer. The only difference between sinners and righteous is that the first have accepted to be saved. The latter do not want it.
S. FAUSTI – After they have declared the necessity of prayer, now they talk about its main quality : the humility. This last part of the journey, before the entrance to Jerusalem, it wants convince us of an evidence: We are all sufficiently presumptuous and rich ones for exclude us from the Kingdom.
RispondiEliminaOur humility will then to recognize ourselves in the Pharisee; our poverty to recognize ourselves in the rich.
In this diptych we have two models of faith and of prayer. On the one hand, the Pharisee, praying in front of himself. Sure of his goodness, he justifies himself and condemns the others.
On the other a publican, who, feeling himself alienated from God and not being able to trust in himself, he accuses himself and asks forgiveness.
All the characters of Luke's Gospel are related to these two figures, which represent the impossibility and the possibility of salvation.Indeed, more precisely: we are all serious Christians, twin brothers of the Pharisee, the alleged just man, that Jesus wants to convert into self-confessed, in order to welcome the grace.
In every dream there are three personages that count for me: I who look, the another whom I recognize and a third whom I never remember.
These are just the most important, the middle term between me and the other.
Jesus reveals to the Pharisee this elusive personage, putting in front of this a mirror: the publican, in which he does not wants to recognize himself ,it is the deepest part of his ego that he does not accept
The Gospel of Luke encourages this recognition in scandalous way , condemning the righteous and justifying the sinner.
The just is doomed because, in an effort to comply with the requirements of the Law, he neglects the commandment from which they spring: the love of God and of neighbor.
Instead the sinner is justified.
This is the real scandal of the Gospel, which allows us to accept our reality as sinners in that God who loves us unconditionally - not for our own merits, but for our Father's Love.The faith and the prayer that introduce in the Kingdom are based on this confident humility, the fruit of the new self-knowledge and of God.
After encouraged to the prayer, Jesus doubts if He will find "the " faith.
In fact, without humility, the prayer is of the ego and not of God, the confidence is in itself and not in Him.
The first is self-glorification, the second presumption.
This story helps us discern our prayer.
This is true when, we recognize ourselves in the Pharisee, we make our own the prayer of the publican.
Here Luke gives the coup de grace to the Pharisee who is in the disciple, just in his stronghold: faith, justice and prayer.
The only difference between sinners and righteous is that the first have accepted to be saved.
The latter do not want it.