Vincent van Gogh The Good Samaritan (Saint-Remy, 1890; Otterlo, Kroeller-Muller Museum). 
icon of the Good Samaritan (Church of St. Egidio, Rome). Luke 10.25-37: [25], a lawyer stood up to test him, "Teacher, what must I do to inherit eternal life?". [26] Jesus said unto him, What is written in the law? How do you read? ". [27] He replied: "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all thy mind and thy neighbor as thyself." [28] And Jesus: "You have answered right, 'do this and you will live." [29] But he, desiring to justify himself, said unto Jesus, And who is my neighbor? ". [30] Jesus replied: "A man went down from Jerusalem to Jericho and fell among robbers who stripped him, beat him and went away, leaving him half dead. [31] By chance, a priest going down that road and when I saw him he passed by on the other side. [32] So likewise a Levite, came to the place and saw him, passed on. [33] But a Samaritan, as he journeyed, next saw him and had compassion. [34] He went to him, and bound up his wounds, pouring oil and wine, and then, on his own beast and brought him to an inn and took care of him. [35] The next day he took out two denarii and gave them, saying: Take care of him and what more you spend, I will repay you when I return. [36] Which of these three do you think was neighbor to him who fell among the robbers? ". [37] And he said: "He who showed mercy of him. " Jesus said, 'Go and make yourself' the same. "
Dear friends and dear friends,
next Sunday (XVa in Ordinary Time, July 15, 2007) during the Eucharistic celebration will be read the parable of the Good Samaritan (Lk 10:25-37), introduced by the questions of a Doctor of states that "stood up to test him." If in the desert Jesus was tempted to follow alternative routes to the will of the Father, someone here will check the quality of its accession to the Law of Moses, with a very direct question: "What can I do to inherit eternal life?".
Compliance with the law was vital to any jew, ma ora Gesù – venuto al mondo per dare compimento alla Legge dando la Sua vita – intende proposrSi come via che conduce alla “vita eterna”. Così, da uno stato di vita senza limiti di spazio e di tempo, “la vita eterna” diventa la relazione permanente e definitiva che un discepolo accetta di stabilire con Lui. SeguendoLo nella Sua morte e risurrezione. Per questo “gli disse: ‘Che cosa sta scritto nella Legge? Che cosa vi leggi?’”. Non basta disquisire con competenza della Legge. Importa che ciò che in essa è scritto, per essere ascoltato, sia letto e poi memorizzato. Tutte queste azioni dicono già che tipo di ascolto propriamente domanda l’Evangelo di Gesù: “Schemà Israel (Hear, O Israel) "(Dt 6:4 s), thus pointing to the essential
" he said, 'You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself '. " This is therefore required to love: "love"! To say now that the action that defines man is love. So much so that Jesus approves the answer: "You have responded well: 'do this and you will live." So, to love God - and those around us (next) - with the same intensity that you have for yourself ("as yourself") poteva bastare ad un ebreo osservante, per vivere secondo la Legge.
Ma, grazie all’inquietudine di un uomo di Legge, abbiamo la grazia di riascoltare direttamente da Gesù in cosa consiste la più grande rivoluzione che l’amore ha mai conosciuto. Infatti quello, “volendo giustificarsi, disse a Gesù: ‘E chi è il mio prossimo?’”. Meglio: “chi è a me più vicino?”.
Se l’amore secondo la Legge si misura comunque a partire da sé (“come te stesso”), amare il prossimo come ci ha insegnato Gesù, comporta assumere le misure proprie dell’amore di un Dio – il nostro! - che è semplicemente amore (“Dio is love "1 John 4:8). In becoming man in Jesus, God has shown so that you can love our neighbor "with all your heart and with all your soul and with all your strength and with all thy mind." The Good Samaritan is thus the extreme of the possible TV image of human love. Love 'for God', that it was the Mosaic law was intended to teach, the very love of God 'for every man', that is for your neighbor. Love that the Son of God fully intended to fulfill. From the reciprocity of love, we are asked, standing behind as His disciples, to forward them boldly in the streets of a free and boundless love. Until the total gift of self.
Now: "A man went down from Jerusalem to Jericho." Retracing the same path of Adam, having sinned, he had hidden from the gaze of God ("Adam where are you?" Gen 3:9). Both the man tends to fall off from Jerusalem, as the Son of man is the opposite way, to be able to meet, right on the road from Jericho up to the Holy City. But this man stumbles down the enemy, the devil "murder from the beginning" (Jn 8:44), "he fell among robbers who stripped him, beat him and went away, leaving him half dead. "
down that road first, a guardian of the law: "By chance a priest was going down that road and when I saw him he passed by on the other side." The law, which enshrines these can only take note of man's sin, without suggesting any effective remedy. The law knows denounce evil, however unwittingly destroy. Thus the priest "went on the other side" of the road. Pure
the worker will do better not to worship, "a Levite, came to the place and saw him, passed by".
Instead, "a Samaritan who was traveling" insert with a whole serie di sentimenti e di azioni affettuose in grado di trascrivere in termini decisamente nuovi i tratti dell’amore che Gesù è venuto a portare nel mondo. Intanto: “passandogli accanto lo vide e n’ebbe compassione”. La stessa compassione che Gesù aveva provato incontrando una povera vedova, piangente dietro il feretro del figlio (Lc 7,13); o alla tomba di Lazzaro, scoppiando in pianto (Gv 11,35); che pure descrive il cuore del padre misericordioso che attendeva il ritorno del figlio minore (Lc 15,20).
La teoria delle azioni che seguono, solo un Dio così amante le poteva inventare. Disponibili ad ogni uomo. Persino ad un samaritano: “gli si fece vicino, gli fasciò le ferite, versandovi oil and wine, and then, on his own beast and brought him to an inn and took care of him. " A sequence of gestures that seem to end: "The next day he took out two denarii and gave them, saying, take care and what more you spend, I will repay you on my return."
So, come to the end of the story, Jesus goes back to the same question that the lawyer had given him: "Which of these three do you think was neighbor to him who fell among the robbers?". Not so much: "Who is next for me?" At this point, rather, how and who we do next? As we near the exercise? "Those said, 'Who has had mercy on him'. Jesus said, 'Go and make yourself' the same '. "
God's compassion, which comes primarily from His heart is therefore the 'Copernican revolution' by Jesus about love. Love is not expressed strictly in God - repeating actions morally correct and satisfied from the horizon of a cult formally edited and aesthetically flawless - but through it a mercy to give themselves continually tense. Capable of being with one another. to the end and without borders: "If one says:" 'I love God' but hates his brother is a liar, because chi non ama suo fratello che ha visto, non può amare Dio che non ha visto” (1 Gv 4,20)
E’ questo l’esercizio cristiano per eccellenza, che propriamente, come frutto maturo, dalla partecipazione eucaristica domenicale. Stare davanti alla relazione d’amore tra Gesù e il Padre Suo, per saper declinare poi continuamente, nei confronti di sé e di ogni uomo, l’amore misericordioso di Dio. Come dovessimo imparare, di domenica in domenica, a domandarci: “chi è il mio prossimo?”, e, ancora più concretamente: nei confronti di chi oggi, guardando sempre a Gesù, mi è chiesto di ‘essere prossimo’ con le stesse “viscere di misericordia”?
good Sunday and a good summer.
that His Word be with you again. That your eyes keep you still and always.
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