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
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