Congratulation Messages To Be Father

XXVI Sunday in Ordinary Time

Lazarus and the rich man, dall'Evangeliario illustration of Echternach.

Top panel: Lazarus at the rich man's door, central panel: Lazarus' soul is carried to heaven by two angels, Lazarus in the bosom of Abraham. Lower panel: The soul of the rich is transported by two devils in hell, the rich man is tortured in hell.

Luke 16.19-31: [14] The Pharisees, who were attached to the money, heard all these things, and mocked him. [15] He said: "You will feel righteous to men, but God knows your hearts: what is exalted among men is detestable before God [16] The law and the prophets were until John, since then the kingdom of God is preached, and everyone tries to enter. [17] It 's easier to have a view of heaven and earth, rather than just drop a dash of the Law. [18] Anyone who divorces his wife and marries another commits adultery and whoever marries a woman divorced from her husband commits adultery. [19] There was a rich man who dressed in purple and fine linen and feasted sumptuously every day. [20] A beggar named Lazarus, lying at his gate, covered with sores [21] eager to be fed with what fell from the rich man's table. Even the dogs came and licked his sores. [22] One day the poor man died and was carried by angels into Abraham's bosom. The rich man also died and was buried. [23] 'In his torment, he looked up and saw Abraham far off and Lazarus in his bosom. [24] Then he said, shouting: "Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in this flame. [25] But Abraham said, Son, remember that you received your good things in life and Lazarus his evil things: but now he is comforted and you are in agony. [26] Moreover, between us and you there is a great gulf fixed: so that those who want to go from here you can not, or cost you can cross to us. [27] And he said, 'Then, father, I beg you to send in my father's house, [28] I have five brothers. He may warn them, lest they be in this place of torment. [29] But Abraham said, They have Moses and the prophets, let them hear them. [30] He said, 'No, father Abraham, but if someone from the dead goes to them, they will repent. [31] Abraham said, 'If they hear not Moses and the prophets, even if someone should rise from the dead will be convinced.

Dear friends and dear friends,

Sunday, September 30 marks the XXVI Ordinary Time. Luke still has a famous parable of Jesus (16:19-31). However, change the listeners. If the parables of the 'Father of mercies' of the 'lost sheep' of 'Lost coin,' were aimed at tax collectors and sinners (15.1) and the dell''amministratore dishonest 'to His disciples (16.1), that the' rich man ', is for Pharisees, who, being very " attached to money, heard all these things, "mocking him (15:14).

Here, then, the story of a rich man who dressed in purple and fine linen and feasted sumptuously every day. " As if the wealth muffled heart and blindfolded, while purple and fine linen become the heavy protective suits that blunts the feelings of the heart and proper use of intelligence. But God, "though he was rich became poor "(2 Cor 8:9), to the point that" although the form of God, did not count cling to his equality with God but emptied himself, taking the form of a slave and becoming like men; found in human form, he humbled himself and became obedient unto death, even death on a cross "(Philippians 2:6-8). This is the ultimate meaning of His mercy.

In contrast to the rich there is "a beggar named Lazarus ('God helps')", which "lay at his gate, covered with sores, who longed to eat what fell from the rich man's table. Even the dogs came and licked his sores. " So crouching at port of the rich, now brings us back to Jesus, who already has been called the "door" (Jn 10:7) or that, according to the door, keep knocking (Rev. 3:20), "eager to be fed with what fell the rich man's table. " In this way, the hunger for God is interwoven - es'intreccerà still and always - with that of the poor of all time. In fact, "the poor you will always be with you" (Jn 12:8).

Lazarus the rich man would be satisfied with the superfluous, but they are not already open ever. Dances, food and cover inexorably pleasures - here already promises to Hell - the cries of Lazarus. The great question of poverty, even today, it is not first in trying to heal, but nell'accorgersene objectively. Here is the beginning of mercy that the rich can not even start. Precisely this is not obvious, especially in our mixed culture of indifference and relativism. Without this assumption is not given, even to believers, to be able to correctly decline the fundamental issue of poverty in the sense of the Gospel: "Blessed are you who are poor for the kingdom of God is yours" (Lk 6:20).

decisive point of the entire story becomes the experience of death: "One day the poor man died and was carried by angels into Abraham's bosom. The rich man also died and was buried. " The death brings all on the same existential level. Why do you give to everyone, rich and poor. So take a new departure is the 'after death' that starts the difference that matters: the poor (not even talking about his own burial) is immediately taken up, in the bosom of Abraham, 'Father of faith', the rich, after being thrown 'under ground', it stays there, sinking in 'hell.

The distance between the rich man and Lazarus, who is in Abraham "as a child in the arms of his mother" (sl 131), is therefore far from one who is "before Abraham was" (John 8:58) . It has been divested of that self to meet us, until they have lost in us. By becoming one with us. E 'in front of him (Mt 25:31), who is the happiness of one who has been able to satiate the hungry (Matt. 25:35) and curse those who, seeing him, has turned his back (Mt 25:42 ). If only our God has filled this gap by dying for us, do not recognize the theological significance of this vital operation - that is just more of the same God who qualifies and defines it - a death sentence to anyone who plunges into hell .

In this sense, the dialogue that follows (from 16.23 to 31) between the rich and Abraham is rather explanatory of a fact that still deserve some consideration. What is, in fact, propriamente l’inferno? Nell’ incosciente distanza del ricco dalla condizione esistenziale nella quale si è trovato Lazzaro, quando ancora si trovava accovacciato alla sua porta. Proprio questo atteggiamento di fondo, nella sua persistenza esistenziale, diventa così una vera e propria premessa dell’abissale distanza nella quale il ricco si viene a trovare rispetto a Lazzaro che è adagiato appunto nel seno stesso di Abramo. Cioè nel cuore stesso della nostra fede. Non aver accolto di entrare nella consolazione di Dio, trovandosi davanti alla povertà esistenziale degli uomini preclude, infatti, inesorabilmente la possibilità di accedere alla consolazione propria che ci proviene dal cuore stesso di Dio. Diventa così chiaro e più esplicito il passo che afferma: “se uno dice: ‘Io amo Dio’, ma odia suo fratello, è bugiardo; perché chi non ama suo fratello che ha visto, non può amare Dio che non ha visto” (1 Gv 4,20).

Certo, non c’è distanza che la misericordia di Dio non sappia e non voglia colmare, ma ciò che colpisce è una sorta di vera e propria persistente caparbia nei confronti della misericordia, quando il ricco, stando ormai nei tormenti dell’inferno, non ha alcuna espressione per Lazzaro, ma si dimostra preoccupato della sua arsura o dei suoi fratelli. Per loro prova un senso di apprensione, forse anche di solidarietà, che pure non raggiunge neppure la soglia della misericordia. It is not the moral that saves us. Even the miracle of a dead man who can still call someone to repentance. "They have Moses and the prophets, let them hear them." In fact, "the word of God is living and active, sharper than any two-edged sword, piercing even to dividing soul and spirit, joints and marrow, it judges the thoughts and intents of the heart" (Heb 4 12).

We are asked, even in this Sunday, to learn to live with honesty and truth in front of that exact word that the Lord will still give us, in His infinite mercy.

Good Sunday to all.

Don Walter Magni

I Saw The Addams Family

XXV Sunday of Ordinary Time

The gift of the coat (Giotto, 1296-1304, the Upper Basilica of San Francesco, Assisi)

Luke 16.1-13: [1] He also said to his disciples: "There was a rich man who had a steward who was denounced to him for squandering his property. [2] He called and said, What is this I hear about you? Give an account of your stewardship, because you can no longer be manager. [3] The steward said to himself, 'What shall I do now that my master takes my administration? Dig, I have no strength to beg I am ashamed. [4] I know what I do because when I am dismissed Administration, there is someone to welcome me into his house. [5] He called for a master's debtors and one said to the first [6] How much do you owe my master? One hundred barrels of oil. He told him: 'Take your bill, sit down and write fifty. [7] Then he said to another: How much do you owe? He replied: One hundred measures of wheat. He told him: Take thy bill and write eighty. [8] The master commended the dishonest steward for his astuteness. The children of this world, in fact, to their peers are more astute than the children of light.
[9] Well, I say to you: make friends with unrighteous mammon, so that when it fails, you welcome you into eternal dwellings.
[10] who is faithful in little is faithful also in much, and whoever is dishonest in little is dishonest also in much.
[11] So if you have not been faithful in the unrighteous mammon, who will trust that true? [12] And if you have not been trustworthy with someone else, who will give yours?
[13] No servant can serve two masters: for either he will hate the one and love the other or you and despise the other. You can not serve God and mammon.



Dear friends, dear friends,

proposed in the passage from the liturgy on Sunday (Luke 16.1-13, Twenty-fifth Sunday in Ordinary Time, September 23, 2007), the interlocutors are not tax collectors and sinners, as in the previous section (15.1), even those scribes and Pharisees who prefer to listen rather than murmur ( 16.2). Listeners called in question are its disciples. In this sense, the so-called parable dell''amministratore dishonest 'Jesus says not to "outsiders" (1 Cor 5:13), but for all those who are' inside 'the reality of His Church, "also said to his disciples "(16.1).

It is therefore to identify very clearly what it is, properly speaking Church, the assets that would be better administered. In the context of a Western culture that tends to consider first the sense of people and things according to quantitative criteria and visibility material, even the Church of the Disciples of Jesus was - and still is - seen as a major institution ( a large company), some rich people, and property values \u200b\u200bwill inevitably be subject to the logic of market forces and exchange.
We do, however, suffered a clarification: the most precious gift that the disciples of both yesterday and forever, are called to guard and administer is the 'deposit of faith' that Jesus gave us by giving us Himself himself: "Do this in remembrance of me" (Lk 22:19). It is summed up in him all the love and mercy of God that the world, more or less consciously, wait. In this sense, people, goods and values, which are found in the Church and relate mainly to the transmission and administration of Him and His Gospel, or end up being obsolete and unnecessary frills, if not, they become harmful.
In this same perspective is therefore to be accepted sense of this story of Jesus, fixing your attention to the dishonesty of a director: "There was a rich man who had a steward who was denounced to him for being wasteful with his possessions. He called and said, What is this I hear about you? Give an account of your stewardship, because you can no longer be manager. "

The call of the master 'to account' becomes a critical challenge for those who, having the responsibility for administering, ends up betraying his deepest vocation. These, coming "in itself" (as the youngest son of the preceding parable, 15.17), introduces us to a critical reflection on the meaning and value of subtlety in relation to the announcement of the gospel itself: "The administrator said himself, 'What shall I do now that my master takes my administration? Dig? I have no strength to beg I am ashamed. I know what to do because when I am dismissed from, there is someone to welcome me into his house. He called for a master's debtors and one said to the first: How much do you owe my master? One hundred barrels of oil. He told him: 'Take your bill, sit down and write fifty. Then he said to another: How much do you owe? He replied: One hundred measures of wheat. He told him: Take thy bill and write eighty. "

A first consideration may assess the real cleverness of this administration. We are located in front of a short-sighted strategy, if the result is actually that of losing a job is so prestigious. La sua ottusità si dimostra soprattutto nella debolezza strategica dimostrata da quest’uomo in rapporto al suo futuro. Come sapesse calcolare bene sull’immediatezza del suo presente, senza intuire che prima o poi i nodi sarebbero venuti al pettine. Soprattutto è chiaro che, come anche Gesù afferma al termine del brano, “nessun servo può servire a due padroni: o odierà l'uno e amerà l'altro oppure si affezionerà all'uno e disprezzerà l'altro. Non potete servire a Dio e a mammona”.

Ma in gioco c’è una questione più alta. Se è vero che anche Gesù è convinto che “I figli di questo mondo, infatti, verso i loro pari sono più scaltri dei figli of light "- the rest would be interesting to understand better the meaning of this statement - however this does not exonerate" the sons of light "from trying to be clever, seen mostly in what is called on them to keep and administer. Do not forget, in fact, that "the days of John the Baptist until now the kingdom of heaven is taken by force, and the violent take it by force" (Matt. 11:12).

In this respect it is not identifying the waste of administrative man as an appropriate methodology for the Gospel. The end never justifies any means in relation to the proclamation of the gospel. If in fact mammon, Besides being an idol dangerous, easily becomes an idol perverse, the shrewdness, according to Jesus, would succeed in blocking this voracious mundane mechanism by introducing a different perspective. Both the accumulation of wealth is dispersed in the hands of a few, but rather the gift and gratuity - fully expressed by self-performed by Jesus - teach us a new intelligence strategy and an interesting ad. In exercising the logic of the gift is not only neutralized the danger of a false tank, but above all we are given - being first to the reality of the Church of the Disciples of the Lord - to become truly free. Available primarily for Him Because the announcement of him spreading handfuls above all love and hope. And "The master commended the dishonest steward for his astuteness."

Even the suggestion will be lost gospel suggests that Jesus at the end of the parable: "Make friends with the unrighteous mammon, so that when it fails they may receive you into eternal dwellings", ie the time at which we will enter definitively into the infinite mystery of God after death. What will happen at that moment no one can anticipate, but why not - as suggested by the Gospel - we are meeting all those people, known and unknown, that in this life we \u200b\u200bhave achieved with a gesture of gratitude. Maybe even with a smile.
Above all, we will meet him, with the same intensity of sweetness and affection with which, from Sunday to Sunday, comes to us with the gift of His Word, His body and His blood shed for us, just with love. Without any claim of return.

That this is so for all a peaceful Sunday.


Don Walter Magni

How To Get Pokemon Heart Gold On Mac Rom

XXIV Sunday in Ordinary Time

Giorgio De Chirico, The Prodigal Son (1922, Museo d'Arte Contemporanea, Milan)

Luke 15-1-32: [1] approached him all the publicans and sinners to hear him. [2] The Pharisees and scribes murmured, saying, "This man welcomes sinners and eats with them." [3] Then he told them this parable: [4] "Suppose one of you has a hundred sheep and loses one, does not leave the ninety and nine in the wilderness and go after the lost one until he finds it? [5] Ritrovatala, puts it on his shoulders, rejoicing, [6] goes home, he calls together his friends and neighbors, saying: Rejoice with me, because I found my lost sheep. [7] So, I tell you, there is more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who need no conversion. [8] Or what woman, if she has ten silver coins and loses one, light a lamp and sweep the house and search carefully until she finds it? [9] and, when found, call her friends and neighbors, saying: Rejoice with me, because I found the coin I lost. [10] So, I tell you, there is joy before the angels of God over one sinner who repents. " [11] Then he said: "A man had two sons. [12] The younger one said to his father, Father, give me the share of property that falls to me. So he divided his property between them. [13] A few days later, the younger son gathered all his belongings and set off for a distant country where he squandered sue sostanze vivendo da dissoluto. [14]Quando ebbe speso tutto, in quel paese venne una grande carestia ed egli cominciò a trovarsi nel bisogno. [15]Allora andò e si mise a servizio di uno degli abitanti di quella regione, che lo mandò nei campi a pascolare i porci. [16]Avrebbe voluto saziarsi con le carrube che mangiavano i porci; ma nessuno gliene dava. [17]Allora rientrò in se stesso e disse: Quanti salariati in casa di mio padre hanno pane in abbondanza e io qui muoio di fame! [18]Mi leverò e andrò da mio padre e gli dirò: Padre, ho peccato contro il Cielo e contro di te; [19]non sono più degno di esser chiamato tuo figlio. Trattami come uno dei tuoi garzoni. [20]Partì e si incamminò verso suo father. When he was away his father saw him and compassion, and ran, and fell on his neck and kissed him. [21] The son said: Father, I have sinned against heaven and against you no longer deserve to be called your son. [22] But the father said to his servants, "Quick, bring out the best robe and put it on, Put the ring on his finger and sandals on his feet. [23] Bring the fattened calf and kill it; we are celebrating, [24] For this my son was dead and is alive again, he was lost and is found. And they began to celebrate. [25] The eldest son was in the field. Come back when it was close to home, he heard music and dancing; [26] called a servant and asked him what it was all about. [27] The servant answered: 'return your brother and your father has killed the fattened calf because he has him back safe and sound. [28] He became angry and refused to go. His father came out to beg. [29] But he answered his father: Behold, I served you for many years and I never disobeyed your command, and you will not ever have given me a young goat to celebrate with my friends. [30] But now that this son of yours who has devoured your property with prostitutes, for him you slaughter the fattened calf. [31] The father said, 'Son, you are always with me and all that is mine is yours, [32] but we must celebrate and rejoice, because your brother was dead and is alive again, was lost and is found. "


Dear friends, dear friends,

Sunday, September 16, 2007 we celebrate the XXIV Ordinary Time. It will read the Gospel of Luke from 15.1 to 32. The interlocutors of Jesus are very different: "They approached him all the publicans and sinners to hear him. The Pharisees and scribes murmured, saying, 'This man welcomes sinners and eats with them'. Then he told them this parable. So "the publicans and sinners" means "hear" what "the Pharisees and scribes murmured." And Jesus, not at all frightened, he decided to tell "them this parable. His word is for everyone, but only a well-disposed to give its true listening.
On the one hand, we may be attracted by the images of his stories - the attentive caring pastor, a woman of the house and noticed a good father -; for another, digging further, we run into some verbal actions that constantly recur like a refrain: something or someone loses, someone who goes to look for and finally located with great joy.

It's easy to shepherd us back to Jesus 'Good Shepherd' (the pastor even 'beautiful' in ch. 10 of John), although in this case, Jesus seems coinvolgerci più direttamente: “Chi di voi se ha cento pecore e ne perde una, non lascia le novantanove nel deserto e va dietro a quella perduta, finché non la ritrova?”.
La donna di casa ci potrebbe persino riportare a Marta di Betania, così attiva e pronta da non accorgersi della ricchezza che la sorella Maria aveva già trovato (Lc 10,40-41): “O quale donna, se ha dieci dramme e ne perde una, non accende la lucerna e spazza la casa e cerca attentamente finché non la ritrova?”.
Di tutt’altro genere è la figura del padre dei due figli. Quando, infatti, Gesù parla di paternità non ha tanto dei riferimenti umani ed esistenziali cui riferirsi, ma sembra attingere a un’esperienza deeper and more decisive. As if the powers of imagination gave way up to the reality itself of the Father and His relationship with Him as if the merciful face of God can not bear a more imaginative and allusive. Only the Son, in fact, can fully reveal the Father: "All things have been given to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him "(Mt 11:27).

Here is a passage that is worth mentioning. It is not so much our human experience of fatherhood that can descriptively refer to some features of the face of God, but the opposite is true. A father should act as described by Jesus in the parable does not deserve approval. It is not much on letting the minor child if they go home, taking away half inheritance, without even an excuse. Him back again, after he squandered it all. Without the slightest reproach. Here we are asked quite a leap in the heart of Jesus, accepting what we are saying just like the word 'God'. As we were saying his God, his own paternity. Perhaps Jesus was merely commenting on a famous passage from the Book of Exodus - the rest again later criticized by the prophet Jonah 4.2 - in which God himself, speaking to Moses, said to be "Lord! The Lord! God the merciful and gracious, longsuffering, and abundant in goodness and truth "(Exodus 34:6).

To better understand the unique features of this mercy, so there are some verbal actions to help returning on time for all three stories heard. The first
existential experience that introduces us to understand God's mercy is that of loss: a sheep that is lost in the bush, a drama that ends somewhere below that of furniture, a child who leaves the family home, even slamming the door . If not we practice to share the experience of existential confusion, there is a real risk that the mercy of God may be confused with a naive gooders and, therefore, inevitably rejected. In this sense, Jesus, speaking of the sinful woman in Simon the Pharisee, he sees her own in a particular susceptibility to this mercy, saying, "Her many sins are forgiven, for she loved much, but one to whom little is forgiven, loves little "(Lk 7:47).

The second is the search for verbal action with a vengeance that God alone knows how to put in place in relation not only to man generally, but specifically to the sinner. Maybe it will be increasingly difficult to determine the reasons for the loss. But the fact remains that the pastor will not rest until I find a lamb, like the woman her money and how this father who will never cease to stand to wait until just the outline of the son's horizon. But

decisive in order to seize the mercy of God by the party itself, it is the last action. In fact, if it is God who seeks us out, then surely he'll end up, feeling a joy unspeakable. Like the shepherd who "goes home, call together his friends and neighbors, saying: Rejoice with me because I have found my sheep which was lost", or the woman who, "after finding it, call her friends and neighbors, saying: Rejoice with me, I have found the coin I lost. " The merciful father, took by an overwhelming joy, if it is said to have been very well understood by the youngest son, the prodigal son will be understood by even more, which say that "we must celebrate and rejoice, because your brother was dead and has come in life was lost and is found ".

May the joy that we all experience, taking part in Sunday, is increasingly rooted in the joy that God himself try to see us at the table with his son.
What is a good Sunday for all.

Don Walter Magni

Hallmark's Maxine On Healt Care Plan

XXIII Sunday in Ordinary Time

The Cyrene

Luke 14-25-33: [25] Since many people went with him, he turned and said: [26] "If anyone comes to me and hate not his father, his mother, wife, children, siblings, sisters and even his own life, can not be my disciple. [27] Who does not bear his cross and come after me, can not be my disciple. [28] Which of you wants to build a tower, does not first sit down and estimate the cost, whether he has enough to complete it? [29] To avoid that, if the foundation and are not able to finish, all who see it begin to mock him, saying, [30] This man began to build, but was not able to finish the job. [31] Or what king, starting to war against another king without first sitting down to consider whether it can deal with ten thousand men who comes to meet with twenty thousand? [32] If no, while the other is still far away, he sends a delegation to peace. [33] So whoever of you does not renounce all his possessions, can not be my disciple.


Dear friends, dear friends,

Sunday, September 9, 2007 we are celebrating the XXIII Sunday in Ordinary Time. The proposed Gospel (Luke 14.25-33) is demanding. Jesus is responding to the question about the conditions to become His disciples. Issue for all believers, without distinction. But what sense does it occur, even after long years of church attendance and practice of celebration, whether or not we believe? Sometimes, standing in front of certain words of Jesus, one gets the impression that never arrive. Principle of not being able to comply fully with the conditions that he proposes to us from time to time. Feeling a sense of loss and inadequacy.

The first statement of Jesus, in fact, is very precise and leaves no way out at some possible interpretations: "As many people went with him, he turned and said, 'If anyone comes to me and hate not his father, mother, wife, children, brothers, sisters and even his own life, can not be my disciple '. " Jesus is not at all concerned need to be followed quantitativamente rilevante e di immagine. Tradendo un certo timore per la massa – “siccome molta gente andava con lui” – va alla questione di fondo: “Se uno viene a me e non odia”.
Una precisazione va fatta circa il verbo ‘odiare’. Gli esegeti notano che siamo in presenza della strutturale povertà dei termini della lingua aramaica usata da Gesù, più che non di un vero e proprio odio verso i propri famigliari, esplicitamente richiesto da Gesù a tutti coloro che intendono seguriLo. Odiare starebbe piuttosto ad esprimere distacco, superamento.
Tuttavia, resta ugualmente valido il senso provocatorio dell’espressione usata da Gesù che, con molta probabilità, vuole seriously stimulate our senses. If we do not 'hate' anyone to follow, a qualitative leap in relational terms to be well implemented. At least it recognizes Jesus a real first love. Almost asked for himself ("if someone comes to me") an undivided heart and a mind convinced, once you have decided to stay after him. As well as he had already said elsewhere: "He who loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me" (Mt 10:37). Jesus then tested, in terms of affection, a certain misunderstanding on the part of her relatives, who saw one day Avedano so dedicated to the people, saying, "It's out of his mind" (Mark 3:21).

But Jesus is more explicit: "Whoever does not carry his own cross and come after me, can not be my disciple." If'odiare 'properly about the others, the disciple is also required in a real violence upon himself, with the request to carry his own cross. There is an objection
background: if the God of Jesus Christ so loves life, to identify with it (Jn 14:6), how to justify their self-injury as an explicit request to bring "their own cross "in order to be able to follow really? In a world that idealizes existential vitality and fluency, word of the cross (1 Cor 1:17) would seem to negate the primary intake to life. If, on the one hand, the stated intention of Jesus is to bring the fullness of His life (Jn 10:10), the fact remains, however, that life itself asks to be gained at a high price (1 Cor 6 20 and 7.23). So much so that "the days of John the Baptist until now the kingdom of heaven is taken by force, and the violent take it by force" (Matt. 11:12). Moreover, no major project is realized in the softness and simplification.

become more understandable at this point even the verbs used by Jesus, in the stories that follow: "Which of you wants to build a tower, does not first sit down and estimate the cost, whether he has enough to complete it? To avoid that, if the foundation and are not able to finish, all who see it begin to mock him, saying, This man began to build, but was not able to finish the job. " The first required of a disciple of Jesus is able to evaluate (with intelligence) What does the proper adherence to his Gospel project, "sit down to calculate and examine."
This computing power is complemented by the ability to 'look', described in the story: "Or what king, in war against another king without first sitting down to consider whether it can deal with ten thousand men who comes to meet with twenty thousand? If not, while the other is still far away, he sends a delegation to the peace. "
So, making a synthesis of what Jesus told us (to calculate and review), the tradition of the Church has always tried to exercise - especially in times of crisis - the practice of discernment. Asks believers can tell, in a spiritual sense, things, problems, situations, allowing the Gospel to his race. Discern not only intelligent, but, in fact, 'spiritual', ie using the same Spirit of Jesus

In this sense, the last minutes of action can be shown that this passage is illuminating: "So whoever of you does not renounce all his possessions, can not be my disciple." The fact that Jesus three times repeated the expression "can not be my disciple," makes the "renunciation of all that he had" a real prerequisite. But what exactly should we give up? Any subtle form of power and domination - in the Church - which is objectively compared with what is in the very heart of God, thereby accepting, in no uncertain terms and measures, to put Him first.

E 'for this reason that Sunday is the day for believers of the Lord. The day when we commemorate the full availability of Jesus to His Father. On the day of His final gift of love.
Whether for a Sunday all in His serene and peaceful.

Don Walter Magni

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Ghetto defendant
It is heroin pity
Not tear gas nor baton charge
That stops you taking the city

strung out committee
Walled out of the city
Clubbed down from uptown
Sprayed pest from the nest
Run out to barrio town
the guards are itchy
Forced to watch at the feast
Then sweep up the night
Flipped pieces of coin
broken bottles
Exchanged for birthright
grafted in a jiffy

strung out committee
sitting pretty
graphed in a jiffy
no pity, pretty

The ghetto prince of gutter poets
Was bounced out of the room
jean arthur rimbaud
By the bodyguards of greed
For disturbing the tomb
1873
His words like flamethrowers
paris commune
Burnt the ghettos in their chests
His face was painted whiter
And he was laid to rest
died in marseille
buried in charleville
shut up

Soap
floods oil in water All churn in the wake
On the great ship of progress The crew

cannot find the brake Klaxons are blaring The admiral snores command

Submarines boil in oceans
While The Armies fight with suns




see you soon (?)