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.
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