Lectio - Year A
First Reading: Sirach 15.16 to 21
| S and want to keep His commandments, they guard you, if you trust him, you will. He has placed before you fire and water where you tend your hand. Before man are life and death, good and evil in everyone will be given what he pleases. Great indeed is the wisdom of the Lord strong and mighty, he sees everything. His eyes are on those who fear him, and he knows every work of man. No one has commanded to be ungodly, and nobody has given permission to sin. |
v «Se vedi una persona saggia, va' presto da lei; il tuo piede consumi i gradini della sua porta» (Sir 6,36). Questa frase avrebbe potuto essere scritta all'entrata della scuola che, fra la fine del III e l'inizio del II secolo a. C., Ben Sira (il Siracide) aveva aperto a Gerusalemme. Ai giovani discepoli che seguivano le sue lezioni e che, d'altra parte, si sentivano anche attratti dalle proposte seducenti del mondo ellenistico and were fascinated by the allurements of pagan life, he showed the path of life, taught Torah, God's wisdom
was also a poet, Ben Sira. The Torah was for him "like a cedar of Lebanon, like a cypress in the mountains of Hermon as a palm tree in Engedi, delicious roses, such as Geri-
co 'he savored the smell," like cinnamon and conditioner, like choice myrrh 'saw the wisdom and rolls out of his overflowing "like Jordan in the days of the harvest" (Sir 24.13 to 24).
Enchanted by the beauty of God's law, passed on his passion to the students. He taught them: "In front of each man are life and death, fire and water", and each must choose, is free and responsible for their actions, can build or ruin their lives. If you take foolish decisions of the fault is not God who made all things well, but his alone.
There is no inner compulsion to sin. Humans can control their instincts (Sir 21.11), can control their desires and passions (Sir 20.30). Se compie il male, se devia dai sentieri tracciati dalla Toràh attira su di sé sventure e disgrazie (Sir 40,10), se invece segue i cammini indicati dal Signore avrà vita e benedizione.
Così si esprimeva Ben Sira, il vecchio saggio, desideroso di orientare i suoi figli e i suoi discepoli sulla via tracciata dalla Legge di Dio.
Seconda lettura: 1Corinzi 2,6-10
| F ratelli, among those who are perfect we are talking about, yes, of wisdom, but a wisdom that is not of this world, nor of the rulers of this world, which are reduced to nothing. Let's talk about the wisdom of God, who is the mystery that has remained hidden and that God has set before the ages for our glory. None of the rulers of this world has known, if they had known, would not have crucified the Lord of glory. But, as it is written: "What eye has not seen, nor ear heard, nor the heart of man, God has prepared for them that love him. But God has revealed to us through the Spirit, because the Spirit knows everything, even the depths of God ; |
v In Corinth there were those who are proud, who, to show off, it was a display of wisdom and preaching the gospel using a subtle reasoning, as did the philosophers.
Paul gives a severe criticism of these people: those who behave in this way - he says - has not yet realized that the human point of view, the proposal of faith is a folly: it is the 'invitation to become disciples of a man executed. Only the 'crazy' may risk his life accepting his proposal, and only those who are even more "crazy" may decide to become a messenger and champion. Nothing irrational in the Christian faith - it is clear! - Nothing repugnant to reason, but certainly the proposal of giving life clashes with the
human common sense.
But there is - continues Paul - a "wisdom" Christian, "not" of this world ", of course, but the world of God, a wisdom that can only be understood by the" perfect ", that is, from the" adult Christians "(v. 6 ).
The Apostle has just said that he presented to the Corinthians, "in weakness and in much fear and trepidation," devoid of wisdom that abounds in the persuasive words of philosophers (1 Corinthians 2.3 -4), now also places himself among those scholars who have received the Spirit, a special revelation of the mysteries of God (v. 10).
What is this?
of what is called "wisdom of God, who is the mystery that has remained hidden and that God has set before the ages for our glory. None of the rulers of this world has known "(vv. 7-8), than that in other letters, it is simply called" mystery "," mystery kept secret for long ages but now revealed "(Rom 16, 25-26), "the mystery hidden for ages" (Col 1:26). It is the divine plan of universal salvation. This project was known from all eternity only to God and no one could imagine what wonders he were preparing.
Now that is taking place, the "mystery" can be contemplated in its progressive unfolding and Peter says that in heaven, the angels keep their eyes fixed on the world, eager to see and enjoy what God is doing (1 Peter 1:12). The author of the Epistle to the Ephesians proposes, in other words, the same, moving idea. The angels - says-discover the mystery of God by observing what happens in the church, "is now manifesting itself in the sky, through the church to the principalities and powers the manifold wisdom of
God" (Eph 3.10 ).
What God is implementing beyond the desires and hopes of men. Adapting a verse from the Book of Isaiah (Is 64.3), Paul describes the surprise that awaits those who are fortunate enough to be able to study this mystery: "No eye has seen, nor ear heard, nor the heart of man, God has prepared for those who love him "(v. 9).
Gospel: Matthew 5.17-37
| The within that time, Jesus told his disciples: "I do not think that I have come to abolish the Law or the Prophets: I came not to abolish them but to give its full completion. Verily I say unto you, until you have passed the heavens and the earth, it will not be one iota or one dash of the Law, until all is done. Whosoever therefore shall break one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. Who does them and teaches them shall be called great in the kingdom of heaven. I tell you, in fact, unless your righteousness exceeds that of the scribes and Pharisees, not enter the kingdom of heaven. You have heard that the ancients were told, "Do not kill, and whoever kills shall be submitted to the court." But I say to every one who is angry with his brother will be subject to legal proceedings. And whoever says to his brother: "Stupid", will be answerable to the Sanhedrin, and whoever says, "Crazy," will go to hell fire. So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar, it should 'first be reconciled to your brother and then come back to offer your gift. Will soon agree with your opponent while you are traveling with him, because the adversary deliver thee to the judge and the judge to the guard, and you will be thrown in jail. Verily I say unto you will never get out until you have paid the last penny! You've heard it said: "Thou shalt not commit adultery." But I say to everyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, and cast it from thee: in fact you should lose one of your members than that your whole body thrown into Gehenna. And if your right hand is reason to sin, cut and throw it away: in fact you should lose one of your members than that your whole body go into hell. It was also said: "Whoever divorces his wife must give the act of repudiation." But I say unto you, whoever divorces his wife, except in the case of illegitimate union, the adulteress and whoever marries a divorced woman commits adultery. You have also heard that it was said to the ancients: "Do not swear falsely, but shall perform your oaths to the Lord." But I say: Do not swear at all, neither by heaven, for it is God's throne, nor by the earth, because it is his footstool, or Jerusalem, for it is the city of the great King Do not swear by your head, because you do not have the power to make one hair white or black. Let what you say, "yes, yes," "no, no" more than this comes from evil. " |
Exegesis
" Blessed are we, O Israel, because what pleases God is revealed "(Bar 4:4).
So Baruch expressed the pride of his people and his thanks to the Lord who had given Israel "the way of wisdom" (3.27 Bar) in Torah, in the 'book of the commandments of God "(Bar 4:1).
As a work of God, the Torah can neither be denied nor contradicted. "The Scripture can not be undone" - said Jesus (John 10:35) - God can not have second thoughts or deny what you said in the past or make corrections. The path he has traced from the Old Testament enduring validity.
In the first sentence of today's Gospel Jesus reiterates this truth: " not think that I have come to abolish the Law or the Prophets: I came not to abolish them but to give full completion "(v. 17).
If you feel the need to clarify its position, it means that someone has had the impression that he, with his behavior and his words, demolishing the same beliefs, expectations and hopes of Israel, based on sacred texts.
Jesus was respectful of the laws and institutions of his people, but interpreted in an original way, his reference point was not the letter of the precept, but the good man. To love the man did not hesitate to break even on Saturdays and that his freedom aroused amazement, bewilderment and even irritation in the religious authority. However, more than his failure to comply with the requirements of the Rabbis, which created confusion was his message, the new Torah who had proclaimed on the mountain, a Torah that upset the principles and values which was based on the civil and religious institution in Israel. Moses had promised: "All peoples of the earth shall fear thee, the Lord will give you plenty of goods, will put you in the head and tail and you're always up and never down" (Deut. 28.10 to 13). How could Jesus claim to be in harmony with the Old Testament when he proclaimed blessed are the poor, the persecuted, the oppressed, if announced, for his followers, difficulties, suffering and persecution? His message was in direct conflict with Scripture.
reading the prophets, Israel was convinced that the Messiah would have established an everlasting kingdom, glorious; would be given "to the afflicted of Zion a crown of glory instead of ashes,"
while the enemy would have enacted a "day of vengeance of our God" (Is 61.2-3). In the most dramatic moments in its history, Israel found herself in these promises reason to continue to believe and hope for a better future. As Jesus never disappoint these expectations? Here's how
clarifies its position and choices: the promises made by God - he explains - all will be fulfilled, it does not fall not one. Before the world is over, what has been written will be fulfilled, but in an unexpected and the surprise will be so great that even the pious, devout, sincere, like the Baptist, will run the risk of having shaken their faith and to remain shocked (Mt 11.6).
In this light must be understood in the sayings of Jesus, which conclude the first part of the Gospel Today, on the observance of the precepts and even minimal justice than that of the scribes and Pharisees (vv. 19-20). The precepts are not those referred to by the old law, but the beatitudes.
These beatitudes the new proposal, the new justice which fulfills and brings to perfection the old, what the scribes and Pharisees - admittedly -
practiced so exemplary.
As in the practice of the old law there were those who were satisfied with the precepts of loyalty more important and neglected the others, so in adherence to the proposal of the beatitudes there are those who regard the minimum (admire, approve, endorse those who have the courage to do them) and some are completely consistent and makes bold choices and decided . In the eyes of God - Jesus says, with a smile - the first will appear as 'the bottom', the others will be judged great, will be considered "rabbis" in the kingdom of heaven, that is, people will hold up as models by the other disciples.
In the second part of the gospel (vv. 20-37) presents four examples of the leap forward required of all those who want to enter the kingdom of heaven. There are four provisions that are found in the Old Testament and are not denied, but explained in an original way.
Jesus highlights all the implications: it starts from Torah of Moses - that was the end point, the summit reached by the "righteousness of the scribes and Pharisees - and beyond , offers the ultimate goal of this Act.
The leading examples are six, but today's Gospel it takes only four, the other two we will be offered next Sunday. Are introduce all with the same stereotyped formula, " You have heard that the ancients were told ... But I say ...».
not kill (vv. 21 -26).
is the first case which is taken into account. It is a clear, that does not allow exceptions, which condemns any form of murder (Genesis 9:5-6). The man has no power over the lives of his fellow, even if it were a criminal (Gen 4:15). Human life is sacred and inviolable from the moment blossoms until, of course, it is concluded. This was already clear in the Torah old, but to enter the kingdom of heaven, you must understand that the results do not kill more. There are other ways - subtle, sophisticated, hidden, disguised - to kill.
If there are X-rays can detect the cemetery hidden in our heart scare us. Among the dead would find those to whom we have sworn not to turn over the floor, those to whom we deny forgiveness, those who continue to accuse the mistake, which we removed those with the good name of slander or libel, those who have deprived of the love and joie de vivre ...
Jesus teaches that the commandment not to kill order has so many implications that go far beyond the physical assault. Who is using offensive words, who is angry, who nourishes feelings of hatred has already killed his brother (v. 22).
Murder always starts from the heart. You can not hate a man and continue to feel at peace with themselves. You can not kill us until they are convinced to have anything to do with who is not man does not deserve to live and so it is good to be eliminated. This denigration is being pursued through the words, repeating to themselves, as a ruthless refrain is " stupid," and " crazy." So we arrive, without remorse, to pronounce the sentence deserves "the fire."
this heart is cruel and unfair - what Jesus teaches us - that must be disarmed. Demonization of the work of man, he counters with his opinion: is a brother. Repeats the word three times (vv. 22-24), as an antidote to heal the heart by the poison of hatred, kept alive and increased by the bad words. Then he addresses the root conflicts: an introduction to the Reconciliation .
It draws primarily the duty and the importance (vv. 23-24).
The idea is borrowed from a religious practice in Israel. Before entering the temple to offer sacrifices, it was necessary to undergo the painstaking purifications. Jesus says that is not the body that needs to be pure, but the heart: reconciliation with his brother replaces all the rites of purification. They taught
the rabbis that the most important Jewish prayers - the Shema Israel - once started, could not be interrupted for any reason, even if a snake was coiled around the leg of the person. Jesus says, to reconcile with his brother, it is even planted in the middle not only Shema Israel , but even the offering of sacrifice in the temple.
difficult to find in Jewish culture a more effective way to emphasize the importance of reconciliation. Whoever rejects it, who does research in each Cost excludes himself from
"kingdom of heaven."
had assimilated well this lesson early Christians. The author of the Epistle to the Ephesians recommended: "Do not the sun go down on your wrath" (Eph 4:26) and a few years before, in the young community of Antioch in Syria, had been adopted this provision: "In the day of the Lord, who is at odds with its neighbor can not join you until they have reconciled, that your sacrifice is not contaminated (Didakè 14.1-2). Two centuries later, a bishop of the same regions urged his brother bishops in these words: "Say your decisions on Monday so that having time until Saturday, you can resolve the disagreement (between the members of your community) and Sunday representative pacify those who are together in discord "(Caption 2, 59.2).
After recalling the duty of reconciliation, Jesus emphasizes the urgent need (vv. 25-26). It can not be deferred.
A Christian should never need to resort to the courts for justice, should always able to agree first with her brother. However, if it prefers to take legal action rather than endure the injustice, keep in mind that if you appear before God at odds with his brother, he will not be recognized as a child. The images of severe prison guards, the obligation to pay the last penny should not be materialized. Are typical of the Semitic culture and the lan-gauge rabbinic, are introduced only to recall, so energetic, the imperative need of reconciliation. To obtain the disciple must be willing to surrender qualun-que. After speaking of the commandment not to kill, Jesus goes to issue adultery (vv. 27-30).
La lettera della Toràh sembrava vietare solo le azioni cattive. Gesù, com'è solito fare, va invece al cuore e coglie le esigenze più profonde di questo comandamento.
Due sono i mèmbri del corpo che bisogna essere disposti ad amputare: l'occhio destro e la mano destra. Non si tratta di mutilazioni materiali, ma del faticoso autocontrollo di cui parla anche Paolo: «Tratto duramente il mio corpo e lo tengo soggiogato perché non succeda che dopo avere predicato agli altri, venga io stesso squalificato» (1Cor 9,27).
Gehenna is the valley that borders the south-west of the city of Jerusalem was the city garbage dump, the cursed place where they had been sacrificed to the god Moloch and burned children; it was believed that there there was a door leading into the world of demons.
Those who can not impose the necessary sacrifices in the field of sexuality is in danger of throwing the whole body (one's own person) in Gehenna (the garbage). This
is not a punishment from God, but the consequence of sin.
The third case involves a divorce (vv. 31-32).
God wanted monogamous and indissoluble marriage. The Bible clearly states, the very first pages: "The two shall become one flesh" (Gen 2:24). For your hardness of heart
man was introduced, however, even in Israel, the divorce.
Going against the custom, traditions e le interpretazioni dei rabbini, Gesù riporta il matrimonio alla purezza delle origini ed esclude la possibilità di separare ciò che
Dio ha stabilito che rimanga unito.
Le parole chiare di Gesù però non conferiscono a nessun discepolo la licenza di giudicare, di condannare, humiliating to marginalize those who have failed in their married life. It is, in general, people who have gone through great suffering and who have experienced a dramatic situation. For them, it sometimes proves impossible to implement the project of Christian marriage. The community is called to express to them the tenderness and understanding of the teacher who does not put out a smoldering wick or break the bruised reed (Isa 42.3).
The fourth case is that of the oath (vv. 33-37). During
the exile in Babylon, the Israelites had assimilated, among other bad habits, even to swear inappropriately. They came to the point of no longer make a statement without accompanying it with a few curses. To avoid pronouncing the name of God resorted to the formulas less demanding: they swore by heaven, for the temple, for the land, for their parents, for their head. An essay of the second century BC C. recommended: "your mouth get used to not swear, used to not take the name of the Holy" (Sir 23:9).
Jesus takes a stand against reckless habit and does so with his usual radical " Do not swear ... Let what you say, "yes, yes," "no, no" more than this comes from the Evil "(vv. 33-37).
It was not the desecration of the name of the Lord that worried him. There are other elements that make an oath is unacceptable. Firstly, it presupposes a pagan conceptions of God that is imagined as an avenger, ready to hurl his thunderbolts against liars and perjured, then it is a symptom of a society in which they reign diffidence, mistrust, disloyalty, suspicion mutual .
In the community of disciples of Jesus the oath is inconceivable because it is made up of people from the "pure heart" (Mt 5:8), led by the spirit of truth (Jn 14:17; 16:13), banning them from living any lie - as recommended by Paul: "lay aside falsehood, speak truth each one to your next second, because we are members one of another" (Eph. 4:25, 1 Peter 2:1).
Meditation
On this first Sunday in Ordinary Time, the liturgy we listen to what they are doing, from St. Augustine, we are used to define the Sermon on the Mount, with whom Jesus, in Matthew's Gospel, begins his proclamation of the Kingdom of Heaven . We have already heard the opening, with the shocking announcement of the Beatitudes (fourth Sunday), which allow the disciple to be the salt of the earth and light of the world (Fifth Sunday). This Sunday we go into that section of the speech usually calls or to 'the antithesis': "you have heard it said the antique ... But I say ...».
The liturgy can not make us read the speech of Jesus in this way, cut into small pieces, with the risk of losing your breath, however, the text unit, which also allows for fuller understanding. Perhaps it is worth, rather than comment on individual claims of Jesus, throw a first comprehensive look at a whole, to better understand the fundamental perspective of the 'higher law', other than that of the scribes and Pharisees, which proposes that the disciple of Jesus Kingdom of Heaven (cf. Mt 5:20). Different and higher , but that does not abolish even an iota or a single dash of the Law of Moses, but to lead their completion (see vv. 17-19). Play paradossali, se non contraddittorie, queste affermazioni di Gesù; ci aiutano però a intuire che la 'legge superiore' del discepolo non consiste tanto in un contenuto differente, ma in un atteggiamento di fondo - del 'cuore' si potrebbe dire - con il quale egli deve accogliere e vivere la parola di Dio rivelata nella Legge e nei Profeti, e che ora giunge a compimento in Gesù. Non un cuore preoccupato semplicemente della scrupolosa osservanza dei precetti, ma teso a cercare in ogni realtà e in ogni gesto della vita il volto del Padre e la relazione con lui. Ciò esige la conformazione a quel suo volere che si manifesta in un amore per tutti i suoi figli, tale da far sorgere «il suo sole sui cattivi e sui buoni», e da far «piovere on the just and the unjust "(5.44), as we shall hear next Sunday. It is not diligently observe the commandments, but to be taught the word of Jesus to become more like the perfection of the Father in heaven, which consists in the extraordinary quality of his love for all her children. The higher law of which Jesus speaks is not that of the servant, concerned with his actions deserve the reward of his master, but that of his son, grateful to be able to welcome into their lives free and prevenient love of the Father. What it does not aim to win a prize or earn a salary, but to accept and bear fruit in him a gift that always precedes it. So non si tratta di fare cose diverse, ma di vivere con un cuore diverso.
Tale è anche la sapienza di cui ci parla il libro del Siracide nella prima lettura, che consiste nel discernere la via della vita da quella della morte, ben sapendo che Dio «a nessuno ha comandato di essere empio e a nessuno ha dato il permesso di peccare» (Sir 15,20), non perché sia un giudice inflessibile pronto a punire il trasgressore, ma perché è un Padre buono che desidera che ogni suo figlio viva, e viva un'esistenza libera e responsabile, da figlio appunto, non da servo né tantomeno da schiavo. Tale è anche la sapienza di cui scrive the apostle Paul to the Corinthian community, poured into our hearts by the Spirit, we
introduces into the depths of God, a communion of love that transforms our lives, enabling it to accept all that God has prepared "for those who love Him" \u200b\u200b(1 Cor 2:9).
Jesus, therefore, did not come to abolish but to fulfill them. In rabbinic tradition 'make' or 'abolish' the law says in relation to three basic attitudes: who interprets the law does well, while abolishing those who misinterprets; fulfills the Law those who obey, while abolishing those who disobey and, finally, does the law who does most of what the rule prescribes, while abolishing those who do not.
These three attitudes mentioned by the rabbinic tradition we find them all in the way Jesus is related to Torah of Moses. First, he has made since the law was obeyed in full: in fact, he has fully realized the saving will of God, guarded and revealed by the Law and the Prophets. Secondly, Jesus fulfilled the law as stated by the more that is in every precept. He played every precept that a radical, always going back to the root of the Father's will which was expressed in that precept. This attitude is apparent in their way clear in the section of the antithesis. Killing is not only taking the life of someone. Also angry with him, or insult, slander or mean to kill him. In fact, anger or insult your brother has this meaning: it expresses the wish that the other does not.
This example on the first murder on contrast helps to understand a second way in which Jesus radicalized the law: he not only dates back to the root of God's will, but descends to the root of the human heart. The justice or injustice is not only the sphere of action, but also the deeper intentions and desires of the heart. Kill each other not only when I delete from the face of the earth, but already beginning to kill him when he ejected from the space of my heart, when even one offensive word to express the wish that he does not exist or at least not that has anything to do with my life.
Finally, Jesus fulfilled the Law because he played well, just stating what his hermeneutical principle: bringing all the many precepts in a single center consists of the primacy of love, founded on the same perfection of the Father. Love, therefore, rooted in a 'how': "Be perfect as your heavenly Father is perfect" (5:48). A 'how' he says is not imitation, but the foundation, according to the logic that pervades the entire discourse of the mountain to the report, or the loving communion with the Father, he founded and transformed our way of being and acting.
becomes important, then, to understand the inner soul of those rules of the Lord. It is a contemplative. [...] The innovation introduced by Christ is especially in the eye to the Father. The real news is the communion of Jesus with the love of the Father, Jesus has a deep knowledge of the Father. We are here in the heart of Christian morality which is not standard, precept, law, but is a communion of life, the Holy Spirit, as Paul says in Romans in ch. 8: "The law of the Spirit of life in Christ Jesus." The Christian is without legal effect, provided the eye has turned to God when the Christian, led by the Spirit, is a child, when his son becomes more and more, there's no need to read, because this look toward God allows him to enter all the laws of this world to bring out from within a path di amore che tende alla massimalità, a quella pienezza di amore che è stata svelata dallo sguardo di Dio.
Preghiere e racconti
“Scegli la vita”
«Io ti ho posto davanti la vita e la morte, / la benedizione e la maledizione; / scegli dunque la vita, perché viva tu e la tua discendenza...» (Dt 30,19).
«Beato l'uomo che non segue il consiglio degli empi, / non indugia nella via dei peccatori...» (Sal 1,1).
La strada della morte che il primo Salmo asks us not to take the're traveling, everyone. The death has become the shepherd who obediently follow up to universal suicide that it convinced us to prepare our own hands. And because his work is perfect, makes us blind to what we build with them.
The road of death is summarized in a few figures: two billion people starving on the planet, hundreds of millions of men subservient to political regimes murderers, deniers of all the values \u200b\u200bwhich we pretend to believe, several hundred million of victims killed by wars and conflicts of the last century.
The road of life opens before us, but we turn around his head, refusing not only to take, but also to become aware of its existence. Of the dangers of our time, the road of life opens up to man recently unimaginable possibilities of advancement of knowledge, depth, freedom, liberation and salvation.
This order has ceased to be wishful thinking, to become the condition of some of the worlds survival. This creates the need for a spiritual awakening that makes us attentive to the realities created by our choice and our hope (...).
In the fight against the beast that lurks in every man, the Bible, the Gospels and the Koran, India as the Vedas or texts that celebrate the Four Noble Truths of Buddhism, rise to the believers their spiritual arms in front of the instruments of violence and death of the beast.
From the outset, we face a world that does not allow for indifference. Recite the Ten Commandments in Hebrew, greek, 2170 in Arabic or in the ten languages \u200b\u200bin which words are being translated: you will find a world that requires you to make a choice between light and darkness, between life and death. There are in fact two-way and we are warned: the world is divided in two. It therefore requires a choice, which is the necessity and the risk of that division. The latter expresses a clear reality: darkness and light share out the universal physical and spiritual reality.
reread the Decalogue. Each of the ten words describing the world of light and unity, love and life, as opposed to the division, idolatry, murder, adultery, theft, lies and greed, which are governed by darkness and death. Moses, along with Jesus and Muhammad, commands us: "Choose life, then you shall live."
(A. Chouraqui, The Ten Commandments).
Arik and Torah
Arik pointed out to me a tree clinging to a mast.
"You see, we - as in the trees - there is a natural desire to ascend, to rise. Maybe it's buried under pounds of waste, but it exists. It is a kind of nostalgia that dwells in the deepest part of every man. But life is complex and full of contrasts and we abandon ourselves to only the view of our minds, we risk the wrong direction, to be dazzled by some fake sun. For this there is the Torah, as is the guardian of the young tree, helps us to go straight to reach out to heaven without being broken by the storms of wind. "
(Susanna Tamaro, Hear my voice, Milan, Rizzoli, 2006, 192-193).
call to prayer
G How can a young man keep his life pure?
By practicing your words.
T seek you with all my heart
ago 'I do not walk away from your commands.
G My heart keeps your instructions
and I will not be guilty towards you.
T I thank you, Lord,
because you teach me your laws.
G My lips are repeating
all the decisions you have taken.
T follow your commands it gives me joy
like having immense wealth.
G I want to meditate on your decrees,
not lose sight of your ways.
T Your laws make me happy,
not forget your words.
G Give me your servant, life:
put your words into practice.
T Open my eyes and behold
the wonderful fruits of your law.
(from Psalm 119)
* In the preparation of the "lectio " this Sunday, in addition to our material archive, we used:
- Lectionary Sundays and public holidays. A year , by the Italian Bishops Conference, Vatican City, Libreria Editrice Vaticana, 2007.
- themes of preaching. Homilies. A cycle , Naples, Italian Dominican Editrice, 2004.
- Messalino festivo dell’Assemblea , Bologna, EDB, 2007.
- COMUNITÀ MONASTICA SS. TRINITÀ DI DUMENZA, La voce, il volto, la casa e le strade , «Allegato redazionale alla Rivista del Clero Italiano» 91 (2010) 10, 71 pp.
- E. Bianchi et al., Eucaristia e Parola. Testi per le celebrazioni eucaristiche. Tempo ordinario anno A [prima parte] , in «Allegato redazionale alla Rivista del Clero Italiano» 89 (2008) 4, 84 pp.
- Fernando Armelle, Listening is a party. The community explained to the Sunday readings, Year A, Padova, Messaggero, 2001. Omena, in addition to our archive material, we used:
- Lectionary Sundays and public holidays. A year , by the Italian Bishops Conference, Vatican City, Libreria Editrice Vaticana, 2007.
- themes of preaching. Homilies. A cycle , Naples, Italian Dominican Editrice, 2004.
- Messalina holiday Assembly, Bologna, EDB, 2007.
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