Really Expensive Swing Set For Sale

XXVII Sunday of Ordinary Time

"Je te hips moi dans la tendresse"

Luke 17.5-10: 1Disse again to his disciples: "It is inevitable that scandals occur, but woe to that man by whom they come. 2E` better for him to be putting a millstone around the neck and cast into the sea, rather than cause one of these little ones. 3 Statutes attention to yourself! If your brother sins, rebuke him, but if he repents, forgive him. 4E if sins seven times a day against you seven times and says: I am sorry, you must forgive him. " 5Member apostles said to the Lord: 6 "Increase our faith." The Lord replied, "If you had faith as a mustard seed you could say to this mulberry tree, 'Be uprooted and planted in the sea, and it would obey. 7Chi you, if you have a servant plowing or keeping sheep, will say when he returns from the field, 'Come immediately and sit at the table? 8Non's say rather: Prepare to eat, rolled up her dress and servimi, till I have eaten and drunk, and after you eat and drink too? 9The grateful to his servant, because he was commanded? 10Così you also, when you have done all that is commanded you, say: 'We are useless servants. We did what we had to do. "

Dear friends, dear friends,

Sunday, October 7th we celebrate the Twenty-seventh Sunday in Ordinary Time. In Luke's 17,5-10, Gesù, dopo che S’era rivolto a pubblicani e peccatori, ai Suoi discepoli e ai farisei, ha davanti gli apostoli, i Suoi più stretti collaboratori, ai quali aveva detto: “E’ inevitabile che avvengano scandali, ma guai a colui per cui avvengono. E’ meglio per lui che gli sia messa al collo una pietra da mulino e venga gettato nel mare, piuttosto che scandalizzare uno di questi piccoli” (17,1-2); soprattutto, però: “State attenti a voi stessi! Se un tuo fratello pecca, rimproveralo; ma se si pente, perdonagli. E se pecca sette volte al giorno contro di te e sette volte ti dice: Mi pento, tu gli perdonerai” (17,3-4). Anche nelle nostre comunità si pecca, causando scandal. For this you need to know how to forgive with the same heart of God's mercy

In this sense, then, the apostles said to Jesus: "Increase our faith." That is: "to the trust we place in you already, you add more faith (add faith)." Striking, however, that to express a heartfelt prayer so intense and not only of the disciples, but just those within the community of the Lord, they have a task of greater responsibility. Well beyond purely quantitative requirement, they well understood the boundless mercy of God who in Jesus has revealed, is they are called, that is properly sent (apostles), to announce something in excess of their forces.

why Jesus is right in his reply to the question of the faith without the defining abstractions, but, relying, as usual, with images and examples taken from life: "If you had faith as a mustard seed you could say to this mulberry tree, 'Be uprooted and planted in the sea, and it would obey you. " If faith is not measured primarily in terms of quantity, its quality, with plenty already poured from him in the land of our poverty and inadequate, it will always be like a seed inside that is capable to unleash unpredictable forces and dynamics. So much so that Paul himself might say: "When I am weak, then I am strong" (2 Cor 12:10).

From faith, compared to the initial explosive force of a small seed, so you go to the parable of the 'unprofitable servant': "Who among you, having a servant plowing or keeping sheep, will say when he returns from the field, 'Come immediately and sit at the table? He did not quite say 'Prepare to eat, rolled up her dress and servimi, till I have eaten and drunk, and after you eat and drink too? It is grateful to his servant, because he was commanded? ".

While the image of the seed first fix attention on the value of faith in itself, this short story inscribed more directly the action of faith in the very heart of the disciples of Jesus compared, not with the bosses, but above all to the servants of the faith itself. As Paul also says: "So, one should regard us servants of Christ and stewards of the mysteries of God" (1 Cor 41). As if faith itself requires to be better understood (ie, accepted and lived), a sort of abandonment, trust, self-dispossession, without any reservation and claim. Just as a servant who knows how to be totally dedicated to the cause of his master, loyal to him alone, fully available to his cause.

Just this helps us to better understand what is precisely the root of apostolicity a disciple of the Lord. An immediate reading of this significant figure in the Church since the early apostles of Jesus to arrive, in the apostolic succession, to this day, will inevitably stress the importance of the function and the specific apostolic service itself. While much emphasis should be put on the style of their dedication and the zeal of a servant, not more than the importance of what he does or should fare. Questo definisce anzitutto la qualità di un apostolo. Conta il rapporto di ‘servitù’ nei confronti di Dio, prima che l’aspetto quantitativo del suo servizio,

Per raggiungere questo livello della fede, tipica di un apostolo, come anche di tutti i credenti, è necessario l’esercizio della gratuità. Se la fede cristiana non si intreccia, non si declina continuamente con azioni gratuite nei confronti di Dio, finisce per non essere sostenuta e compresa nella sua verità più profonda e autentica. Dice, infatti, Gesù: “Così anche voi, quando avrete fatto tutto quello che vi è stato ordinato, dite: Siamo servi inutili. Abbiamo fatto quanto dovevamo fare”.

In questo senso andrebbe meglio chiarito il significato dell’aggettivo ‘inutile’ applicato alla figura del servo: “siamo servi inutili”. Si potrebbe anche tradurre: “siamo semplicemente schiavi”, come direbbe anche Maria (Lc 1,38). L’identità dello schiavo è così pienamente definita dal padrone che solo in relazione ad esso può essere compresa davvero. Ma in questa prospettiva si comprende meglio anche il significato dell’‘inutilità’ propria di uno schiavo. Si tratta di una caratteristica che meno è supportata e compresa dalla nostra cultura occidentale che distingue between one free 'useless' and a free functional, serving always something, to achieve a goal. It 'just the futility that is not responding to any function that is simply reaffirmed faith in our relationship with the God of Jesus Christ. Why this was the very attitude of Jesus towards His Father: "My food is to do the will of him who sent me" and "I always do what pleases him."

What other meaning could have the Eucharist of Jesus 'servant of love', in which we participate on Sunday on Sunday? To learn, to practice in that authentic spirit of Christian service that inevitably brings us to the role of feeling 'just' the servants to the even more intimate and particular friends, "no longer call you servants, because a servant does not know what he is doing his master, but I have called you friends "(Jn 15:15).

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