Best Ar15 Cleaning Solvent

XXII Sunday in Ordinary Time - September 2, 2007

Lina Delpero, Last Supper

Luca 14,1.7-14: [1] One Sabbath he entered the house of a Pharisee for lunch and people were being carefully watched. [2] Before him stood a man suffering from dropsy. [3] Addressing the lawyers and Pharisees, Jesus said, "'lawful heal on the Sabbath or not? ". [4] But they remained silent. He took his hand and healed him and sent him away. [5] Then he said: "Which of you, if a donkey or an ox that falls into a pit, do not immediately pull him out on the Sabbath?". [6] And they had nothing to say.
[7] I observed how the guests picked the places, he told them a parable: [8] "When you're invited to a wedding from someone, do not put yourself first, because there is another called the most distinguished person than you [9 ] and one who invited him to come to you and tell you: the cedilla place! Then you take the lowest place in shame. [10] But when you're invited, go 'to get last place, because being the person who invited you to tell you, 'Friend, move up higher. Then you shall have honor in front of all diners. [11] For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. " [12] And he said to the man who had invited him: "When you give a dinner or a supper, call not thy friends or your brothers or your relatives or rich neighbors, lest they also invite you not in turn, and you repaid. [13] In contrast, when you give a banquet, invite the poor, the crippled, the lame, the blind, [14] and you will be blessed because they can not repay. You will receive your reward at the resurrection of the righteous. "

Dear friends, dear friends,

next Sunday (September 2, 2007) celebrates the XXII Sunday in Ordinary Time with the proposal of a verse from the Gospel of Luke (14,1.7-14). Some days are in the parish of "God Father" of Milano 2 (Segrate). The smiling cordiality with which many are meeting me returning from their summer holiday, s'accompagna often with a nice invitation for lunch or dinner. So, in due differences, I happen to feel observed. A little 'as Jesus "on a Saturday was in the house of one of the leaders of the Pharisees to eat and people were being carefully watched."

The fact that "people were to observe it" should be clarified. One thing is observe Jesus "to test him" (Lk 10.25 and 11.16), how often are the scribes and Pharisees; other hand, is 'watch' Jesus with deep admiration and a great sense of expectation, as these people. As we prepare, then, to hear His Word is crucial to choose which way we relate ourselves to you.
Moreover, it is understandable that well if you read the episode of hydrops healing on the Sabbath (Luke 14.2-6). A step which, however, the liturgical reading for this Sunday omitted.
This would also explain the reversal of the situation. Jesus, in fact, having silenced the lawyers and Pharisees, who "does not potevano rispondere nulla” alle Sue provocazioni (Lc14,6), da osservato con sospetto da loro, diventa a Sua volta un attento osservatore. Si dice, infatti, al v. 7: “osservando poi come gli invitati sceglievano i primi posti, disse loro una parabola”. Anche questo passaggio è particolarmente rivelativo della Sua singolare metodologia comunicativa. SentendoSi, infatti, osservato, decide di spiegare loro il significato singolare di ciò che hanno visto. Come Suo solito, con una parabola: “Quando sei invitato a nozze da qualcuno, non metterti al primo posto, perché non ci sia un altro invitato più ragguardevole di te e colui che ha invitato te e lui venga a dirti: Cedigli il posto! Allora dovrai con vergogna occupy the last place. But when you're invited, go 'to get last place, because being the person who invited you to tell you,' Friend, move up higher. Then you shall have honor before all the guests. "

To Jesus, most likely we're talking about starting with episodes of self and everyday family life, certainly did not escape the scene of pitiful and awkward race to the top at a wedding party. Moreover, precisely the scribes Jesus himself says, "Beware of the scribes, who willingly walk in long robes and love to be greeted in the marketplaces, and have the first seats in the synagogues and at feasts" (Luke 20.46). Just starting
they, therefore, Jesus spoke of a sense of humility of the Gospel. Which coincides exactly with that same Spirit that pervades and guides him coming into this world, to choose the last place. As Paul also exhorts us to be: "Have this mind among yourselves, which was in Christ Jesus, who, despite being of God, did not count cling to his equality with God but emptied himself, taking the form of slave and becoming like men, appeared in human form, he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father "Philippians 2:5-11).

This, then, the conclusion of the speech to the guests at the wedding of the Lamb (Rev 19,7.9): "Whoever exalts himself will be humbled and whoever humbles himself will be exalted." In the belief that humility does not necessarily evangelical humiliation. One thing is the humiliation of those who exalt autoproponendosi ie, is forced to a humiliating relegation place, another is, however, the humility of one who humbled by love, "will be exalted." If the humiliation ci deriva facilmente dagli altri, l’umiltà evangelica è piuttosto frutto di una conquista schietta e faticosa messa in atto nei propri confronti, ma nell’orizzonte di una profonda relazione con Dio creatore che dà una corretta e oggettiva consapevolezza di sé ad ogni creatura. Perché mai Gesù è umilmente Se stesso? Perché come Figlio sta continuamente in rapporto col Padre Suo. Così pure Maria, che si è lasciata attraversare dallo stesso Spirito di Gesù, può essere proclamata a tutti gli effetti ‘madre dell’umiltà’: “L’anima mia magnifica il Signore e il mio spirito esulta in Dio, mio salvatore, perché ha guardato l’umiltà della sua serva. From now on all generations will call me blessed "(Luke 1.47-48).

A precise word Jesus also reserves to the person who asked: "And he said to the man who had invited him, 'When you give a dinner or a supper, call not thy friends nor thy brethren, neither your relatives or rich neighbors, lest they also invite you to not turn and you will be repaid. On the contrary, when you give a banquet, invite the poor, the lame, the blind, and you will be blessed because they can not repay. You will receive your reward at the resurrection of the righteous'. " If the guests brought a spirit of humility Jesus Gospel ora propone la beatitudine della gratuità a coloro che hanno a loro volta il coraggio di invitare. Ma anche a questo riguardo è chiesto un vero e proprio capovolgimento, se vogliamo davvero saper accogliere il Vangelo di Gesù nella nostra vita. Si tratta, infatti, di passare dalla logica calcolata della reciprocità a quella divina della gratuità.
Non si tratta affatto di disprezzare il valore dello scambio e l’esigenza di una umana reciprocità nelle cose e negli affetti, ma di riaffermare, con sempre maggior forza e convinzione, il primato della grazia e della gratuità: sia nei confronti della nostra relazione con Dio, sia nella relazione con noi stessi, come pure nelle nostre relazioni sociali, culturali e interpersonali. Only the patient against the free exercise of the Gospel that Jesus taught us will enable us to enjoy the free love that he himself wanted to teach.

The Sunday Eucharist is the indelible mark - for believers and men loved by God - the real possibility in our world far too heavy to be logical path of interest and profit, the bliss of gratuity according to the heart of God .
What is therefore a good Sunday for all.


Don Walter Magni

Can You Pray In School

XXI Sunday in Ordinary Time - August 26, 2007

"Hail, Thou boat lovers escape, Hail, thou who sailed to the port Life '"(from Akathistos)

Luke 13.22-30: [22] passing through cities and villages, teaching as he walked toward Jerusalem. [23] said to him: "Sir, there are few who are saved?". He replied: [24] "Strive to enter through the narrow gate, for many, I tell you, will seek to enter, but they will not. [25] When the master of the house will rise and shut the door, stand outside and knocking at the door, saying, Lord, open to us. But he will answer: I do not know you, I do not know where you are. [26] Then you will say, 'We ate and drank in your presence and you taught in our streets. [27] But he declares: I tell you I do not know where you are. Get away from me all ye workers of iniquity! [28] There shall be weeping and gnashing of teeth when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. [29] from east and west, from north and south and sit at table in the kingdom of God [30] And, behold, there are some among the last who will be first and some are first who will be last. "


Dear friends, dear friends, welcome back!

With next Sunday's Gospel (XXI Ordinary Time, August 26, 2007, Luke 13.22-30) we see the scene where Jesus "passed through towns and villages, while walking toward Jerusalem. " If you stop preaching Jesus ends up where people live, your goal is still Jerusalem (Lk 9:51). And it is here that a "said to him, 'Lord, there are few who are saved?"'. There is some pessimism calculated - if only a few are saved, how many will? - Interest and hidden: I'll be counted among these "few" chosen ones?
Questions can also be found in the return of the sacred and religious in Western culture, which also remains shrouded in indifference and theological relativism of values \u200b\u200b(Benedict XVI). Indeed, the focus of the question as quantity e betrays an unavoidable self-reference. The very weakness of the Christian faith today is rooted in a heightened concern for self (including the obsession for the destination 'post mortem'), unable to commit to a sincere relationship with the God of Jesus Christ, that only love is in charge the salvation of every man, wishing "that all men be saved and come to know the truth" (1 Timothy 2:4).

Jesus' answer in profonditài tip. It is not concerned to know 'who' will be saved (and also: I save?), Rather, what does the fact that Jesus himself ("God saves") is the Savior. For this he begins to tell using images and parables.
The first is the famous metaphor: "Strive to enter through the narrow gate, for many, I tell you, will seek to enter, but they will not succeed." Even if Jesus does not seem to despise a quantitative reading of salvation, the question becomes crucial: if, in fact, the door is narrow, then only one at a time can pass through. No further knock-on effect: the group membership in an ethnic culture, a religion or a church is no longer a guarantee.
But if the focus of the metaphor falls exactly on the measures of the goal, then the Christian faith is the "door stretta” che chiede continuamente serietà e coraggio: “porta stretta è la Parola di Dio quando appare povera e indifesa, senza sostegni di ordine razionale, e richiede pertanto il rischio della fede. Porta stretta è l’amore evangelico che deve raggiungere anche chi non è amabile. Porta stretta è Gesù che oggi vediamo camminare in direzione di Gerusalemme dove dovrà affrontare la sofferenza e la morte” (L. Pozzoli, L’acqua che io vi darò, Paoline, 2006. p 219). Così dirà, infatti, Gesù di Se stesso: “Io sono la porta: se uno entra per me, sarà salvato, entrerà e uscirà, e troverà pastura” (Gv 10,9).
E a noi, che siamo invited to cross it, do not ask a generic weight loss, a moralistic self-simplification. But rather to exercise the same humility that characterized Jesus when he continually relates to His Father. This trusting in His mercy, as Jesus always trusted in the Father, is the ultimate meaning of our salvation. Up to agree to stay even in complex situations (hell), Who never in despair, love, cuddle us forever (Silvano del Monte Athos),

If, then, is the reason why the virgins of the parable , who, not having him with the oil lamps are the wedding room door barred, and an assumed ignorance (25.1 to 13 Mt), the other story is best understood in the response of Jesus: "when the landlord will rise (will awaken) and shut the door, stand outside and knocking at the door, saying 'Lord, Lord, open'. But he will answer: 'Do not you know, I do not know where you are'. " On the one hand, there is an explicit allusion to his awakening that led to his resurrection after his sleep of death to another, the recovery of the metaphor of the door, just applied to his own death and resurrection to be the end impassable limit, beyond which it can no longer be sought in any other forma di salvezza. Prescindere presuntuosamente da ciò che Lui è stato e ha fatto per amore nostro, con la Sua morte e risurrezione, significa autoescludersi dall’amore e dalla salvezza che Dio stesso, in Gesù, ha inteso donare a tutti gli uomini.
Così l’inferno è fatto da tutti coloro che, avendo rifiutato le conseguenze del estremo gesto d’amore di Gesù, ora stanno “fuori” dalla porta: “Allora comincerete a dire: Abbiamo mangiato e bevuto in tua presenza e tu hai insegnato nelle nostre piazze. Ma egli dichiarerà: Vi dico che non so di dove siete. Allontanatevi da me voi tutti operatori d’iniquità! Là ci sarà pianto e stridore di denti quando vedrete Abramo, Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. " Even Paul, after all, had noted the negative consequences that a superficial participation in the Eucharistic banquet inevitably means "one who eats and drinks without discerning the body eats and drinks his own condemnation" (I Cor 11:27).

Thus, the metaphor of the door and go through the parable of the door finally closed following the image of a door completely wide open, "from east and west, from north and south and sit at table in the kingdom of God." The fact is that if salvation is offered to all, not all accept it. For this reason Jesus concludes by saying: "Also, there are some among the last to be first and some are first who will be last." It is a play on words. In the struggle to enter freely and individually through the door of the Kingdom, the first in line becomes the last and the last first. In fact, those who are already existentially last becomes first why this was the condition desired by Jesus, "who being rich became poor for you" (2 Corinthians 8:9, but also Phil 2:6), while those who claimed to be first, or it should ever be found to be, learn to stay in last place, as Jesus "came not to be served but to serve and to give His life a ransom for many "(Matt. 20:28).

his gesture Eucharist will continue to teach us the beauty and grandeur of humility and His merciful eyes watch over us in peace.


Don Walter Magni