Shag Bands Color Scheme

XXX Sunday of Ordinary Time

icon of the Pharisee and the publican, Church of the Transfiguration (Marietta, Georgia)

Luke 18:9-14: [9] And he said this parable to some who prided themselves on being righteous and despised others: [10] "Two men went to the temple to pray, one a Pharisee and the other a publican. [11] The Pharisee stood and prayed thus with himself: O God, I thank you that I am not like other men, thieves, unjust, adulterers, or even like this tax collector. [12] I fast twice a week and I pay tithes on. [13] And the publican, standing far off, would not even raise his eyes to heaven, but beat his breast, saying: O God, have mercy on me a sinner. [14] I tell you, this man went to his house justified rather than the other, because everyone who exalts himself will be humbled and whoever humbles himself sarà esaltato».

Cari amici e care amiche,

domenica prossima (28 ottobre 2007) si celebra la XXX domenica del Tempo Ordinario. La lettura continua del Vangelo di Luca propone l’ascolto della parabola del fariseo e del pubblicano (18,9-14). Al termine della parabola precedentemente raccontata (la vedova che importunava un giudice che non credeva in Dio), Gesù aveva chiesto: “Quando il Figlio dell’uomo tornerà troverà ancora la fede sulla terra?” (18,8). La fede è un dono così delicato che il Figlio dell’uomo è persino disposto a non trovarla sulla terra. L’amore, infatti, non si impone mai. Semplicemente si propone. In questo senso God seems to be willing to accept that even believers lose their faith that has been deposited in their hearts.

Inspired by this line of interpretation - the fragility of the condition of faith in which every believer is to be - it is clear that the parable of the Pharisee and the publican, immediately following Jesus' question about the faith, responds to our personal question about this gift. This is, in fact, the conclusion of Jesus: "I tell you, this man went to his house justified rather than the other, because everyone who exalts himself will be humbled and whoever humbles himself will be exalted." As the public (public sinner) out of the Temple 'justified' the Pharisee (religious officialdom cultured representative par excellence) vanishes 'condemned'. If the gift of faith for all, tax collectors and Pharisees, is not the official claims that the self-righteous religious principle, but rather and above all a humble heart and conscious of their sinfulness. As the psalm also says: "The sacrifices of God are a broken spirit, you, God will not despise a broken and humbled heart" (51.17). In this sense, one might even conclude, paradoxically, saying on the ground until someone has the courage to riconoscre his sin before God, one thing is certain: the faith will continue to sussitere on earth!

But this parable touches especially the major theme of prayer. It says that: "Two men went to the temple to pray." Both want to pray, going to the Temple that is not only high above the city, but symbolically expresses in its very architecture, tall and solemn, the need that man has a meaning beyond itself. Almost forgotten. In prayer - which is above all deeply human action - the man would first like to find and recognize God as the beginning and ladies. But here the underlying attitude change, because "the one a Pharisee and the other publish. "

The Pharisee's prayer while being an expert, introduces us to understand what prayer is not. As is "standing, standing 'before God', spend time with him as his partner, but the deepest intention of his heart is not to relate to God, but above all by himself, since in fact" prayed to himself. "
is also aware that the prayer of thanksgiving is certainly the highest expression of the prayer: "O God, I thank you," but the real reason for his thanksgiving (Eucharist) is all about himself, because " are not as other men, thieves, unjust, adulterers, or even like this tax collector. I fast twice a week and pay my tithes. " The
publish "instead of" - in fact excluded by law from being able to deliver a prayer at the Temple well done - quickly introduces us to the deep meaning of prayer and Christian prayer, "standing far off, would not even raise his eyes to heaven." Though it remains true that he did not practice with the required frequency the Temple - but for himself he can not practice properly - however publish this reveals a deep sense of God A 'timor Domini' so transparent that, as such, is sufficient to keep His presence "would not even raise his eyes to heaven." As to his own hands, which are often served to listing fees and count money, do not rise solemnly to heaven. Rather, according to His presence with them, very simply, "beat his breast." Like the crowds, the sight of Jesus crucified, "saw what had happened they returned smiting their breasts" (Luke 23.48). So, realizing more and more deeply the love of God and His mercy, the audience ends to sense the deeper truth about himself: "O God, have mercy on me a sinner." Do not ask for any recognition for himself and for what is identified it truly is.

listening to this parable we are certainly not in front of a treatise on prayer. If we had started from the primacy and importance of prayer of thanks as the so-called prayer of the Pharisee, we could then goes on to list other important expressions of the human ability to pray. And the publican, without much cogitation, is set before us as an essential image of the same Christian faith, faith as Jesus taught us a prayer, its made of great neglect, immediate confidence, a humble and honest reading of himself.
Indeed, in this view, the mind is the same prayer of Jesus Prayer ‘Padre nostro’ secondo la versione essenziale del Vangelo di Luca (11,2-4). Per un verso, ritroviamo nei suoi tratti più veri il senso della preghiera, anzitutto come lode e ringraziamento: “Padre sia santificato il tuo Nome, venga il tuo regno, sia fatta la tua volontà”, mentre, la seconda parte: “dacci ogni giorno il pane nostro, quello quotidiano, e rimetti a noi i nostri peccati, anche noi infatti li rimettiamo ad ogni nostro debitore e non indurci nella prova.”, ripropone in modo più disteso e sentito la preghiera stessa del pubblicano.

Cari amici e care amiche, sicuramente è importante imparare a pregare. Ma allora dobbiamo saper passare dal semplice desiderio – che talvolta rimane sin troppo astratto, tanto da non concretizzarsi mai – ad un esercizio paziente e umile, stando alla sequela stessa di Gesù. Il Maestro indiscusso della preghiera e di ogni forma di preghiera. Gesù, passando tra noi per parlarci di Dio, ha segnato definitivamente il senso ultimo della preghiera dell’uomo e di ogni uomo. In Lui Dio Si è definitivamente incarnato, umiliato e realizzato. Indicandoci, nell’esperienza della Sua croce, il cammino che solo ci conduce a libertà. Così, la condizione umile e definita della nostra carne, dentro questa nostra storia, rimane lo spazio concreto che porta a compimento anche la nostra esistenza. Per questo diciamo ogni giorno “sia fatta la tua volontà”. Not to mention some important information that Jesus always addressed his "he told them a parable about the importance of praying ceaselessly" (Lk 18:1) and again: "Pray not to fall into temptation" (Luke 22.40 ).

Jesus, the "Right" (Luke 23.47), which only justifies - "you were redeemed at a price '(1 Cor 7:23) -, and give you His peace fill your heart with hope again.

What is a good Sunday for all.

Msx Roms Sets How To Patch A Msx-rom?

Dedication of the Cathedral Church (the Ambrosian rite)

Assisi, San Damiano Crucifix (detail)

As Francis walked near the church of San Damiano, was inspired to enter. Andatoci taken to pray fervently before the image of the Crucified One, who spoke to him with touching kindness, "Francis, you do not see that my house is falling apart? It should be 'and therefore restauramela. Trembling and bewildered, the young man replied, "I will do so gladly, Lord." But he had misunderstood, thinking it was the church, for its antiquity, threatening ruin next. For those words of Christ he made himself immensely happy and radiant, which had been felt in the soul really to turn the message Crucifix (Franciscan Sources, 1411). Here is the prayer of Francis before the crucifix: "Most High, glorious God, enlighten the darkness of my heart. And give me true faith, certain hope and perfect charity, sense and knowledge, Lord, that your holy and true command. Amen.

John 10.22-30: [22] appealed in those days in Jerusalem the Feast of Dedication. It was winter. [23] Jesus was walking in the temple in Solomon's porch. [24] So the Jews gathered around him, saying, "How long will you keep us in suspense? If you are the Christ, tell us plainly. " [25] Jesus answered, "I told you and you do not believe the works that I do in my Father's name, these I bear witness, [26] but you do not believe because you are not my sheep. [27] My sheep hear my voice and I know them and they follow me. [28] I give them eternal life and they shall never perish, and no one can snatch them out of my hand. [29] My Father, who has given me is greater than all and no one can snatch them from the hand of my Father. [30] I and the Father are one. "


Dear friends, dear friends,

next Sunday (October 21, 2007) occurs, according to the Ambrosian Rite, the Feast of the Dedication of the Cathedral. Just as "recurred in those days in Jerusalem the Feast of Dedication" of the Temple, to be brought to the Gospel in occasione di questa festività liturgica (Gv 10,22-30). Addirittura l’Evangelista Giovanni nota che “era d’inverno”. Questa festa faceva memoria della riconsacrazione del Tempio che era stato profanato, come ricorda il I Libro dei Maccabei (4,36). Era come se il Signore, dopo che il Suo popolo era stato esiliato, volesse tornare ad avere una casa in mezzo al Suo popolo.

Proprio questo introduce una prima domanda: ma dove abita Dio? Ad esempio: stando al vecchio catechismo la risposta risulta già chiara: “Dio è in cielo, in terra e in ogni luogo: egli è l’immenso”. Come dire che se Dio è ‘immenso’, allora non è circoscritto in un luogo preciso, ma la Sua presenza si dilata al punto da riuscire ad abbracciare ogni realtà creata.
Se tutto questo dice un aspetto vero della realtà di Dio (o del divino in genere), tuttavia gli uomini, in forza della loro stessa natura religiosa, hanno sempre cercato di delimitare uno spazio entro il quale collocare la presenza del loro Dio. Non c’è, infatti, una religione che non si esprima spazialmente in un tempio, in una ‘chiesa’. Ecco, dunque, sorgere edifici sacri maestosi, con cupole eleganti e campanili o minareti che mirano al cielo. Se, per un verso, è importante affermare che Dio è dappertutto, per un altro è pure comprensibile l’esigenza di circoscriverLo in uno spazio sacro, più ristretto and harvest. Where its presence becomes more intense, almost more accessible and recognizable.

This requirement, which includes the rest of the Lord very well because it characterizes the way we feel and think about God, but may be not only restrictive to Him, but also dangerous in front of a properly human and social development. For one thing, it never lacked the risk of forcing God in the forms of ideological and functional until late in jail and forced to obey God in some of our whim. Transforming it into an idol which have for our use and consumption.
In this way, 'my God' is no longer the God of the other as 'my church' non è quella di un altro o degli altri. Così sono nati e si sono sviluppati certi fanatismi religiosi, tutti i cosiddetti fondamentalismi religiosi e le stesse guerre di religione, combattute in nome di un Dio che, requisito dagli uni, non poteva certo essere a disposizione degli altri.
Ma Dio non accetterà mai d’essere privato della libertà d’essere Se stesso. In questo modo, tutte le volte che i teologi di tutte le religioni hanno tentato di costringere il mistero di Dio in formule troppo rigide e sicure, Dio stesso Si sottrae alle loro cattedre e alle loro facoltà. Così come – per stare a un discorso più circoscritto e cristiano – tutte le volte che una confessione cristiana ha preteso di ergersi con ideological authoritarianism to state, absolute, some aspect of faith, inevitably the God who revealed Jesus you feel uncomfortable and difficult to be detected and announced.

: It is God who has the right to decide and decide exactly where to live. And, therefore, to determine how and where it needs to be put into your home. But then: how God takes men home? Where exactly is left to identify and achieve? In short: Where dwells the God of Jesus? Meanwhile
would be interesting to go back to an episode of the Second Book of Samuel, where the prophet Nathan to King David expresses the desire to build a house of the Lord. But the Lord that night said to Nathan: 'Go e riferisci al mio servo Davide: Dice il Signore: Forse tu mi costruirai una casa, perché io vi abiti? Ma io non ho abitato in una casa da quando ho fatto uscire gli Israeliti dall’Egitto fino ad oggi; sono andato vagando sotto una tenda, in un padiglione. Finché ho camminato, ora qua, ora là, in mezzo a tutti gli Israeliti, ho forse mai detto ad alcuno dei Giudici, a cui avevo comandato di pascere il mio popolo Israele: Perché non mi edificate una casa di cedro?” (7,6-7). Come dire che non è Davide o non siamo noi che possiamo costruire una casa al Signore, ma è piuttosto Lui che vorrebbe costruire una casa a noi. Anzi una casa per restare in mezzo a noi.
Certo il passaggio è delicato, ma estremamente important and decisive: the house, the house that God has always wanted to build and establish in our midst and we have a precise and unambiguous name for Christians: Jesus is called

Here it would be interesting to take some expressions of the Gospel of John - who, after all, belongs to the Gospel passage also proposed for next Sunday - which in some passages he loves to weave the reality of living with the image of God, dell'inabitare. Passages in which Jesus, with loving accents unspeakable, really speaks to the fact that the Father dwells in Him and He in the Father: "Do you not think that I am in the Father and the Father is in me? The words that I say unto you, do not speak of My, but the Father who dwells in me does his works "(Jn 14:10), and again:" Believe me that I am in the Father and the Father is in me "(Jn 14:11).

Perhaps my writing there will be an introduction to a little 'far from the Gospel passage that the liturgy of the Dedication of the Cathedral we propose to play next Sunday. Not so. Rereading it is not difficult to understand passages and expressions, replayed in this perspective becomes more clear and obvious. On the one hand, there are the Pharisees that being in 'their' temple attack Jesus with their questions: "So the Jews gathered around him, saying: 'Up will you keep us in suspense? If you are the Christ, tell us plainly '"the other, which is Jesus - properly identified with the Temple, as it is, first, the house of his father, responds to them with great sincerity:" I told you and you do not believe the works that I do in my Father's name, they bear witness to me, but you do not believe because you are not my sheep. "
What, then, is decisive and important in this situation to some extent as dialectic, of misunderstanding and suspicion between the Pharisees and Jesus? Be His sheep, to be attentive to him, and just being fiercely on his side, feeling humble sheep del Suo gregge: “Le mie pecore ascoltano la mia voce e io le conosco ed esse mi seguono. Io do loro la vita eterna e non andranno mai perdute e nessuno le rapirà dalla mia mano. Il Padre mio che me le ha date è più grande di tutti e nessuno può rapirle dalla mano del Padre mio. Io e il Padre siamo una cosa sola”.

Questo è anche il senso profondo e ultimo della nostra appartenenza ecclesiale. Questo è, soprattutto, il senso, il motivo per il quale di domenica in domenica ci raduniamo in una chiesa per celebrare l’Eucaristia di Gesù. Lui che “non ha una pietra dove posare il capo” (Mt 8,20 e Lc 9,58) ci insegni a saper stare, a saper abitare là dove qualcuno soffre, là dove Hopefully someone, or perhaps disappointed, no longer knows who and how to hope again. In fact, "not the healthy who need a doctor but the sick. I came not to call the righteous, but sinners "(Mk 2:17). Jesus, sent by the Father, where there lives a man to listen, to love. Any man who is waiting or not.
this fills us with great hope. This gives us immense joy. Is it not so? Good Sunday to all.

Don Walter Magni

Referred Pain From Kidney To Shoulder

XXVIII Sunday in Ordinary Time

Jean Michel Folon

Luca 17,11-19: [11]Durante il viaggio verso Gerusalemme, Gesù attraversò la Samaria e la Galilea. [12]Entrando in un villaggio, gli vennero incontro dieci lebbrosi i quali, fermatisi a distanza, [13]alzarono la voce, dicendo: «Gesù maestro, abbi pietà di noi!». [14]Appena li vide, Gesù disse: «Andate a presentarvi ai sacerdoti». E mentre essi andavano, furono sanati. [15]Uno di loro, vedendosi guarito, tornò indietro lodando Dio a gran voce; [16]e si gettò ai piedi di Gesù per ringraziarlo. Era un Samaritano. [17]Ma Gesù osservò: «Non sono were all ten cleansed? And where are the other nine? [18] Was no one found to return and give glory to God except this foreigner? ". And he said [19] 'Get up and go', your faith has saved you. "


Dear friends, dear friends,

next Sunday (XXVIII Ordinary Time, October 14, 2007) the Gospel of Luke (from 17.11 to 19) relates the story of the healing of ten lepers by Jesus who is to tackle the third leg of his ascent to Jerusalem: A journey to Jerusalem, "although a more accurate translation would say:" and took in going to Jerusalem. "

During the journey, according to geography described to by Luke, Jesus goes through the 'before' Samaria, the land of infidelity and adoration of a God that they do not know Samaritans according to Jesus (Jn 4:22), and 'then' the Galilee region where he lived thirty years, much to be called the "Galileo" (Mt 26.69). We are faced with a unique location, being in Jerusalem, Judea and Samaria, in Judea and Galilee. The reason why Jesus went through (before) and Samaria (then) the Galilee "is, therefore, to recognize the primacy given to the announcement of God's mercy, not according to the search for the easiest way, linear but according to the firm intention of Jesus to be led into the complexity of human relationships, "and he said to them: 'Let us go elsewhere into the next towns, that I may preach there also came to this fact'" (Mark 1.38 ).

decided, therefore, to enter "in a village," while "he was met by ten lepers", according to the law, not stop "remote", but is always - always according to the law - outside the village. Even though - according to the Gospel of Luke - another leper had already thrown at his feet, even daring to touch Him (5:13), although the contact with a person suffering from this disease was considered to be dangerously contagious.
the law is, however, broken by the voice of these lepers that they should not be. In fact, they saw Jesus, "raised their voices, saying, 'Jesus, Master, have mercy on us'." If Jesus - because of the name - is "God (s) saved" (Jesus, Jeshoua) - so much so that only the sick and the sinners in Luke dare to call upon him using his name: 18.38 and 23.42 - however he remains a "master", with words of strength and knowledge, ability for this to send them a health - not even a salvation - Your choice: "Have mercy on us."

not meticulous detail and describes a ritual of healing. It 's like if Jesus was much more to heart: "When he saw them, Jesus said to them,' Go and introduce yourself to the priests'." Putting them right in front of the liability which the law prescribes to all those who were cured by this disease (Luke 14:2). Rather, it is interesting to note that in this way, Jesus asks them to precede him on the road that leads to Jerusalem. Precisely where he himself is definitely going.
In this sense, Jesus becomes for them all the authentic interpretation of the law. A re-reading Act at once innovative in terms of exegesis, and at the same time, clear and bright even for the obvious reason of health regained with such immediacy. If, on the one hand, it is precisely these lepers who, in desperation, break the law, to another is Jesus himself who introduces them to this perspective, inviting them to grasp the ultimate truth that their ends to represent him. As if Jesus himself were the New Law, which, by their experience the transition from sickness to health, they opened the way for a deeper salvation. How? Asking each of them, first of all to trust Him and His Word. The secret of love, in fact, is properly entrusting, "Master, we have toiled all night and caught nothing, but, as you say, let down the nets" (Lk 5:5).

trusting him, he healed the lepers should be sent to Jerusalem, while something really starts to happen: "And as they went they were cleansed." E 'therefore obedience to Him that saves them, to the extent that, on His Word, accept to go further and further. And, even if they were healed, it remains for each of them the task of understanding what happened, reaching the mark in its deepest meaning and value. What counts is, first of all recognize our sins, deeply in need of Him and His mercy: "Do not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners "(Mk 2:17).

Take therefore the moment of truth. You could stop by these lepers healed, the mere finding of healing has occurred, or start, in terms of thanks, a report that can really open up the deep sense of faith and singular. But only one will start on this road, "one of them, realizing he was healed, came back." From the look only to their own needs as we are, in fact, all called to accept the gift and the value of a relationship, where love becomes praise and thanksgiving; "Praising God with a loud voice." Has turned into a praise worship: "He threw himself at Jesus' feet to thank him."

Praise God, throwing themselves "at the feet of Jesus, this man is a true devotion to the Eucharist - thank you - God the Evangelist note at this point:" It was a Samaritan. " Because, as Jesus says in the context of the encounter with a Samaritan woman, "now is the time when neither on this mountain nor in Jerusalem will you worship the Father (...). It 'time (...) when the true worshipers will worship the Father in spirit and truth "(Jn 4,21.23). E Gesù si meraviglia dell’incapacità di gratuità che caratterizza gli altri nove: “Non sono stati guariti tutti e dieci? E gli altri nove dove sono? Non si è trovato chi tornasse a render gloria a Dio, all’infuori di questo straniero?”.

Il senso ultimo dell’esistenza non si esaurisce in una trama di leggi da osservare scrupolosamente, ma, a partire da Gesù, nostro Salvatore, sta in una relazione d’amore con Lui. Proprio come Lui, per primo, ci ha insegnato. E proprio questo ancora una volta ci ripete la domenica, al termine della celebrazione eucaristica: “Alzati e va’; la tua fede ti ha salvato!”. Ci si rialza per risorgere con Lui, al fine di really free to go and save the world, while others - the other nine, in fact - still wandering among the temples of our health clinics, in order to obtain, at any cost, a certificate that ensures some kind of healing.

What is a good Sunday for all.

The Reader’s Edge Speed Reading

Entry in Parish God the Father in Milano 2, Segrate


Today, Sunday, October 7, 2007, I became pastor of the parish of God the Father of Milano 2.

Really Expensive Swing Set For Sale

XXVII Sunday of Ordinary Time

"Je te hips moi dans la tendresse"

Luke 17.5-10: 1Disse again to his disciples: "It is inevitable that scandals occur, but woe to that man by whom they come. 2E` better for him to be putting a millstone around the neck and cast into the sea, rather than cause one of these little ones. 3 Statutes attention to yourself! If your brother sins, rebuke him, but if he repents, forgive him. 4E if sins seven times a day against you seven times and says: I am sorry, you must forgive him. " 5Member apostles said to the Lord: 6 "Increase our faith." The Lord replied, "If you had faith as a mustard seed you could say to this mulberry tree, 'Be uprooted and planted in the sea, and it would obey. 7Chi you, if you have a servant plowing or keeping sheep, will say when he returns from the field, 'Come immediately and sit at the table? 8Non's say rather: Prepare to eat, rolled up her dress and servimi, till I have eaten and drunk, and after you eat and drink too? 9The grateful to his servant, because he was commanded? 10Così you also, when you have done all that is commanded you, say: 'We are useless servants. We did what we had to do. "

Dear friends, dear friends,

Sunday, October 7th we celebrate the Twenty-seventh Sunday in Ordinary Time. In Luke's 17,5-10, Gesù, dopo che S’era rivolto a pubblicani e peccatori, ai Suoi discepoli e ai farisei, ha davanti gli apostoli, i Suoi più stretti collaboratori, ai quali aveva detto: “E’ inevitabile che avvengano scandali, ma guai a colui per cui avvengono. E’ meglio per lui che gli sia messa al collo una pietra da mulino e venga gettato nel mare, piuttosto che scandalizzare uno di questi piccoli” (17,1-2); soprattutto, però: “State attenti a voi stessi! Se un tuo fratello pecca, rimproveralo; ma se si pente, perdonagli. E se pecca sette volte al giorno contro di te e sette volte ti dice: Mi pento, tu gli perdonerai” (17,3-4). Anche nelle nostre comunità si pecca, causando scandal. For this you need to know how to forgive with the same heart of God's mercy

In this sense, then, the apostles said to Jesus: "Increase our faith." That is: "to the trust we place in you already, you add more faith (add faith)." Striking, however, that to express a heartfelt prayer so intense and not only of the disciples, but just those within the community of the Lord, they have a task of greater responsibility. Well beyond purely quantitative requirement, they well understood the boundless mercy of God who in Jesus has revealed, is they are called, that is properly sent (apostles), to announce something in excess of their forces.

why Jesus is right in his reply to the question of the faith without the defining abstractions, but, relying, as usual, with images and examples taken from life: "If you had faith as a mustard seed you could say to this mulberry tree, 'Be uprooted and planted in the sea, and it would obey you. " If faith is not measured primarily in terms of quantity, its quality, with plenty already poured from him in the land of our poverty and inadequate, it will always be like a seed inside that is capable to unleash unpredictable forces and dynamics. So much so that Paul himself might say: "When I am weak, then I am strong" (2 Cor 12:10).

From faith, compared to the initial explosive force of a small seed, so you go to the parable of the 'unprofitable servant': "Who among you, having a servant plowing or keeping sheep, will say when he returns from the field, 'Come immediately and sit at the table? He did not quite say 'Prepare to eat, rolled up her dress and servimi, till I have eaten and drunk, and after you eat and drink too? It is grateful to his servant, because he was commanded? ".

While the image of the seed first fix attention on the value of faith in itself, this short story inscribed more directly the action of faith in the very heart of the disciples of Jesus compared, not with the bosses, but above all to the servants of the faith itself. As Paul also says: "So, one should regard us servants of Christ and stewards of the mysteries of God" (1 Cor 41). As if faith itself requires to be better understood (ie, accepted and lived), a sort of abandonment, trust, self-dispossession, without any reservation and claim. Just as a servant who knows how to be totally dedicated to the cause of his master, loyal to him alone, fully available to his cause.

Just this helps us to better understand what is precisely the root of apostolicity a disciple of the Lord. An immediate reading of this significant figure in the Church since the early apostles of Jesus to arrive, in the apostolic succession, to this day, will inevitably stress the importance of the function and the specific apostolic service itself. While much emphasis should be put on the style of their dedication and the zeal of a servant, not more than the importance of what he does or should fare. Questo definisce anzitutto la qualità di un apostolo. Conta il rapporto di ‘servitù’ nei confronti di Dio, prima che l’aspetto quantitativo del suo servizio,

Per raggiungere questo livello della fede, tipica di un apostolo, come anche di tutti i credenti, è necessario l’esercizio della gratuità. Se la fede cristiana non si intreccia, non si declina continuamente con azioni gratuite nei confronti di Dio, finisce per non essere sostenuta e compresa nella sua verità più profonda e autentica. Dice, infatti, Gesù: “Così anche voi, quando avrete fatto tutto quello che vi è stato ordinato, dite: Siamo servi inutili. Abbiamo fatto quanto dovevamo fare”.

In questo senso andrebbe meglio chiarito il significato dell’aggettivo ‘inutile’ applicato alla figura del servo: “siamo servi inutili”. Si potrebbe anche tradurre: “siamo semplicemente schiavi”, come direbbe anche Maria (Lc 1,38). L’identità dello schiavo è così pienamente definita dal padrone che solo in relazione ad esso può essere compresa davvero. Ma in questa prospettiva si comprende meglio anche il significato dell’‘inutilità’ propria di uno schiavo. Si tratta di una caratteristica che meno è supportata e compresa dalla nostra cultura occidentale che distingue between one free 'useless' and a free functional, serving always something, to achieve a goal. It 'just the futility that is not responding to any function that is simply reaffirmed faith in our relationship with the God of Jesus Christ. Why this was the very attitude of Jesus towards His Father: "My food is to do the will of him who sent me" and "I always do what pleases him."

What other meaning could have the Eucharist of Jesus 'servant of love', in which we participate on Sunday on Sunday? To learn, to practice in that authentic spirit of Christian service that inevitably brings us to the role of feeling 'just' the servants to the even more intimate and particular friends, "no longer call you servants, because a servant does not know what he is doing his master, but I have called you friends "(Jn 15:15).