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Luke 16, 19-31 The rich man

26th Sunday in Ordinary Time - September 26, 2010

Vatican Radio - Christian Horizons

Biblical Commentary by Don Fabio Rosini

Luke 16, 19-31

¹⁹ C '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 crying said, 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 are here may not want to pass you by, or cost you can cross to us. 27 And he said, 'Then, father, I beg you to send him to 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 persuaded. "

The song presents the parable of Lazarus and the rich, so called Dives, according to tradition. We have to understand, through this parable, what is it about us, what comes to us, because it would seem, the story of a rich man who wears robes of purple and fine linen, and fares sumptuously every day and a poor at their door, covered with sores, who longed to eat what fell from the rich man's table, but they were the dogs came and licked his sores. We must understand this thing about dogs is that they come to lick for animals to lick the fact is caring for the dogs took care of Lazarus, his wounds were licked by dogs, it means that animals were aware of how this was poor but the rich do not. The rich did not see him. Note that Lazarus, the beggar Lazarus, who is at his door. The rich man dies after he died poor. The poor man, Lazarus, be in the bosom of Abraham. The rich man goes to Hades, in torment. And he asks, is interesting, to send Lazarus to dip the tip of your finger to wet the language. It 's interesting that he still thinks of Lazarus as a subordinate. Lazarus must serve him. Lazarus is one that does not count for anything. Continue the mentality that this is a hell which also believes that Lazarus has done a service. Here we have a picture of a horrifying outcome, for a very serious outcome of a separation between things very, very serious.

In your life, dear son, you've got your good things and Lazarus his evil, but now he is comforted in this world you are in agony, but between him and you is a great gulf fixed. There is a great chasm. This is very serious. It 'embarrassing. Of course there is a great gulf between hell and heaven. Between light and darkness there is a great chasm. There are different outcomes to the lives. There are results dramatically, irrevocably different. This makes us a little 'distress, but this anxiety is holy, we need to realize that not everything that we live and what we live is nothing. No. What we live is serious. Already in this life there are these deep, but in this life can be remedied, and it is very important that we remember him. But there is a very big difference between doing good and doing evil. There is a very large difference between those who work for others and who does not care for them, between those who are open to the kingdom of heaven and who does not open. This difference is, needless to say that everyone is equal in this world of relativism, in this world that flattens all the same choices as choices. No. They are not identical and it is not the same. There are people who are suffering so much, and there is a lot of people that are good. There are many people who live a beautiful life. There are many families who live a peaceful life, light, sound. We are not all for the same. In the sense that our choices are choices series. Well. This gap is dramatic. And the rich man still continues to insist, as it can not be relieved him in his pain, claims that at least he saved his brothers, his family, his family. Here is a question of interest at home, Lazarus, however, always thinking about his service, go to experience one, go and say that here is bad. There. What do we pull out the bitter response of Abraham? Says that "the prophets have with them, listen to them!" But if one of the dead come from? But look at that even if one comes from the dead, if a do not want to hear certain things, if one does not want to accept certain things, not their location.

have to carry the prophets. What's it about? It is the Jewish people. Have readily available tools to save themselves. They already have roads, ways. And here we have gradually put on the trail of something that we see from this parable. This man, this rich man had his chance. He had a chance to escape, but the surprise is this. Little by little we understand. This filthy, ragged, smelly that it was at his door that he did not even look that not even the crumbs of his table's arrived, unwatchable this horrible thing that was there at the door of his house was his door to heaven. Lazarus was the salvation of the rich man. Lazarus was a chance that the rich had to enter the Kingdom of Heaven. We must take account of the inevitable difference between the outcome of the good outcome of evil. The inevitable gap that exists between the things that is life and things that lead to death and figure out which is the way of life. The brothers have a law and the prophets, Moses had to listen to. This man had Lazarus at the door that they can serve.

One thing that we infer is that we all now have doors to the kingdom of heaven. Probably we are underestimating. E 'we may not be going to the thresholds that God opens which are acts of love that are around us. What are the tools the Word of God, the sacraments, the Church's life. It is impossible to escape, it is difficult to escape, is there at our door. We have Moses and the prophets, we have opportunities to enter the kingdom of heaven. This parable is because we take in hand our lives and discover that everything around us can be a gateway for the grace may be the threshold of Paradise. And to think, maybe to the facts that at present we are denying our existence, those things do not look dirty because they are ragged, are nasty, are a grace, are be an opportunity to trust God, to respond to His love, to respond to life, according to his high calling to be a call to love.

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25/09/2010 - Do you come seeking

And you come seeking
just to see you or talk
because I need your presence
to better understand my essence.

This popular sentiment comes from a mechanical
divine mystical and sensual rapture
I imprisons you.
Should I change the object of my desires
not settle for small daily joys

do as a hermit who sacrifices himself.
And you come seeking
with the excuse of having to talk because I like what

you think and you say because you see my roots. This century now

saturated at the end of pests without dignity
only pushes me to be better with more
will. Emancipation from the nightmare of passion

seek the One above the Good and Evil

be a picture of this divine reality.
And you come seeking
because I'm fine with you because I need your
presence

Franco Battiato

Ceramic Steel Vs Diamond Steel

Luke 16: 1-13 - The dishonest steward

25th Sunday in Ordinary Time - September 18, 2010

Vatican Radio - Christian Horizons

Biblical Commentary by Don Fabio Rosini

Luke 16: 1-13 The dishonest steward

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. The administrator said 3 himself, 'What shall I do now that my master takes my administration? Dig, I have no strength to beg I am ashamed. 4 So what do I do that when I am dismissed from office, there is someone to welcome me into his house. He called for a 5 a master's debtors, and said it: You ⁶ what 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, because he had acted wisely. The children of this world, in fact, to their peers are more astute than the children of light. 9 Well, I tell you, make friends with unrighteous mammon, so that when it fails they may receive 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 the real one? 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 he will be devoted the one and despise the other. You can not serve God and mammon.

controversissima This piece presents a parable, and it is very difficult to understand at first glance, the one that serves this dish. And 'the parable of the dishonest steward, who is called upon to render account of his administration, and then falsifies the data of the debts of the debtors of his master, and so gets to save his skin. It seems absurd that this parable is used. In reality we have to say that this is where that phrase is somewhat enigmatic of Jesus Christ, at the end of this amazing story: "... The children of this world in fact, to their peers, are more astute than the children of light ..". This phrase, which has several implications, among other things this means. I'm talking about an example, Jesus says the sons of darkness, the children of this world, those who rule their lives as the money they're doing with a logic of cunning that the children of light have not, that does not belong .

But this cunning, is an example. Under the terms of your analogy. Here we must understand this fact here. This parable is useless to try to explain it in a symbolic world that makes direct reference to the realities of our faith. No. This is an analogy. We see here a man who understood a thing. He understood that time is over that does what it wants. He must make friends. Must find friends on the ground that he should leave the administration. So what does it do? Use of unrighteous wealth to make friends. Use what has been put in hand, in the short time he has available, but has not yet realized its administration to capture friends and support. We have to completely exit from this fact in itself, this act itself and use it by analogy. And speaking of the fact that the children of light have a different world, have more wealth. In fact, we speak here of true wealth and richness false. It speaks of being faithful to a certain type A world in little, and be faithful to the lot. According to various coordinates this sentence is important. So when a person is in the world of money and must get back the accounts, has its own skill, know if the draw. This ability then, who knows how, when being in the world of sacred things, if one forgets. One becomes a person incompetent, ignorant, unprepared. But it is the wisdom which is finally applied to holy things. If we go to see many saints were sinners. Were people who were very very good in evil and redemption, that wisdom becomes their strength to be able to get the most out of the gift of God There is a wisdom that we must apply, we need to know to trade in our faith. We are not called to be Christians dazed, sleepy, a little tontacchioni, but wise, bright, clear, using the things of God knowing full well how important it is what they have in hand.

We come then to understand what is one of the important messages of this gospel.

What is the cunning of the children of light?

The knowledge to make friends with dishonest wealth, because when this will come to miss them welcoming us into the eternal dwellings. Knowing that there is a true wealth and richness false. Knowing that money is a false wealth. The goods of this world are false because wealth will have a term, not stability. They will not have time. These are all things that will be removed, there will be torn.

Then we begin to understand how these things should be used here.

Farci cunning as that administration to begin to understand that money is an instrument of salvation if tamed and submits it to the good. If we make money an instrument of love, behold that which in itself was nothing, becomes a means of salvation, a means of redemption. Unbelievable. The system can become dishonest wealth to become the true treasure.

There is a way of living, of relating to money, which is according to the light. That is finally not be a slave to this world, but be gentlemen, masters of this world.

But in this context, it explores the gospel and begin to understand that there is a subtlety that is loyalty. The argument is repeated fact that this is being faithful in little things in a lot, in the important, in the secondary.

The paste of the wisdom of the administrator is dishonesty. How often repeats that it is dishonest. The paste of the wisdom of the children of light is fidelity. Here are opposed dishonesty and truthfulness, fidelity.

And as we exercise faith?

It 'very interesting and useful as we receive from this gospel. Fidelity begins by little. Start from small things. Our Christian life is made of little loyalty that become the great loyalty of the Christian life. We in the West, we understand the mentality just east underlying the Gospels. We are people abstract concepts. When someone tells us we say, "Okay, what is the core? What's the point?" It is a form even a little violent to listen to the next. The Orientals have shifted their focus more on verbs, verbal acts, actions, much less on concepts, know that actions are to be saved, not the concepts. They know that things are made of small acts, which needless to say an abstract concept, one must see what is the experience of that event or object. So the Christian life is made of little faith, small facts. We believe, with our conceptual approach that the great acts, great moments, great things happen a man. No. It is not true at all. A man with small acts occurs, occurs for details. Occurs for the care that the little things. Love is not an act of skiing. It 's a detailed note. To love a person, means being careful about what they really need. Be attentive to details that are here and now truly urgent. It is not an abstract concept, something generic. Many people think: "Well, I make small transgressions, but then, I am a Christian background." Uhm. One thinks of saying something intelligent. Says something profoundly stupid. If I am willing to send the consciousness dormant for little things, let alone are not willing to do it for great things. If you are willing to silence my conscience for not paying a thing is due, which is small "... but it is small", but if one little thing you are not willing to sacrifice and obedience to your conscience, you will do great things for? If you're willing to steal a € means you are much more willing to steal a million euro. Individuals are evaluated by details. To understand people need to watch how they behave in the little things, when nobody is looking, when one does not count, that's where loyalty comes out. Our Christian life is made of a loyalty to God, which passes through the little things. It 's done for daily prayer. It 'made up of simple adherence to the precepts. Small children, but that does not make them or make them change everything. Our Christian life is a fabric consisting of a wire. The thread of the little things in which we trust God There is a wonderful legacy connected to the small obedience of the Christian life. Our Christian culture has been eroded, destroyed, not because they took the opportunity to celebrate our holidays, not because they took the opportunity to do great events, but from the fact that our life is full of small something completely foreign to Christianity. It 'made of little things that are incompatible with the faith as horoscopes, gossip and nonsense like that in reality the trial pack and bring us to our brains when we produce the largest Christian place, empty.

The Gospel of this Sunday's gospel is a very useful. We must practice in the care of the little things and you have to tame that great master of this world is money, because with this dishonest wealth, we cultivate acts that lead us towards the Kingdom of God. May our lives become a Christian life that has zeal, who cares. Powered by small things. A marriage is saved for small things, but every day, without ever. The dialogue is not avoided. Words do not forget. Acts not neglected. The growth of a happy child is a matter of care. Small things, special care that is expressed in small loyalty become a great fidelity.

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Wanda Poltawska - Diary of a ' friendship



Fragments of the book ... " Is it not so, that we really are capable of some good impulses, even heroic, but beyond this, so weak as to be incapable of "life buonaa, dragged hither and thither by our impulses, without being able to fully master, unable to" full freedom ?
The concentration camp, continuous contact Conlie prospect of death had changed his world view, had revealed anything so usually we care more about in our daily lives, "normal" middle-class. So how many former prisoners, could not find for himself a quiet place in the world outside the camp, the family and professional life was not enough, he could not calm his anxiety and his sense of strangeness. He was looking for someone to understand and help her, and runs into a confessor, Father Karol Wojtyla p.12

."... ... In today's world, dominated by the media-soaked sex - a world in which a child kiss on the forehead reminds us of pedophilia, and a fraternal kiss between friends can be easily interpreted as an indication of homosexuality-the friendship between a man and a woman automatically raises the idea of \u200b\u200bwhat the sexual relationship. especially in this field, the author could not have met, in his history of wartime and post-employment counseling, facts which argues in favor of the negative response to the confirmation dellla question that was asked: the man was capable of a good life and not just pulse Scordino? He could be very inwardly "free and pure "?... Page 13

... Spiritual direction and personal closeness delgrande priest allowed my wife, Wanda Poltawska, to achieve harmony and peace, have made it possible to combine work with other family life and, over the years - I am just spent sixty - have made possible the continuous deepening and increasing our marital closeness and harmony ... Page 13

A person can not fully understand and satisfy itself, without the help of God This is the message of John Paul II. The carrying out of friendship - you can even say: experiment - presented in the book, and its fruits are a testimony that donferma the positive response to the question about man, the question now Sipone so dramatically before us. This testimony must be viewed, I think, as a "gift" a gift to humanity that demands a great pope. The publication of the book is in a certain way, the delivery of that gift. I am happy and proud to have contributed to its preparation.
comes to mind here's a quote from Aristotle, often referred to by the philosopher who perhaps showed the precise and deep modopiù the errors and illusions of modern thought and civilization, Robert Spaemann: "What we can do thanks to our friends is, in a certain sense, what we can accomplish alone" (*). The largest and most powerful friend is instead God, the ultimate support of all people of good will - to all our friends - and the loving Father of all, without exception

(*) Aristotle, Nicomachean Ethics , III, 1112b25
Andrzej Poltawski
Krakow, March 8, 2008 Page 14

Stand Up Bathtubscost

Luke 15: 1-31 Parables of Mercy

24 th Sunday in Ordinary Time C-12 September 2010

Vatican Radio - Christian Horizons

Biblical Commentary by Don Fabio Rosini

Luke 15: 1-31 Parables of Mercy

the three parables of mercy

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:

The lost sheep

⁴ "Which 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 go home, call 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.

The lost coin

8 Or what woman, if she has ten silver coins and loses one, light a lamp and sweep the house and search thoroughly till she found it? 9 And after finding it, 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. "

The prodigal son and the faithful son, "the prodigal son"

¹¹ 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 few days later, the younger son gathered his belongings and set off for a distant country where he squandered his life of debauchery. 14 when he had spent everything, a severe famine struck that country, and he began to feel the pinch. ¹⁵ So he went and joined himself to a citizen of that country, who sent him into his fields to feed swine. ¹⁶ would gladly have fed with the pods that the pigs were eating, but no one gave him anything. ¹⁷ he came to himself, 'How many hired servants of my father's have bread enough and I perish here with hunger! 18 I will arise and go to my father and say: Father I have sinned against heaven and against you; ¹⁹ am no longer worthy to be called your son. Treat me like one of your hired men. ²⁰ he got up and went to his 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, 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 kid 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. "

The long form of the Gospel also gives us the parable of the prodigal son. We had other opportunities to see the parable that we focus on these first two parables that the short form of this proclamation Sunday. All part of why Jesus told this parable. He welcomed sinners, he has welcomed tax collectors and Pharisees, the scribes murmured, saying, This man welcomes sinners and eats with them. That is not fair that he accept them, this reality of their sin. He is accepting that these are in fact till today they are sinners, tax collectors.

Here, then Jesus tells these three parables. The first two are exactly those of the drama and the lost. We have to accept a figure present in these first two parables, then in more detail, the third parable, that of the prodigal son, is a catechesis the reality of sin, says the scribes and Pharisees, what do you think is the sin? The sin is death. In fact, the other character will appear, the eldest son, who will be the one who does not understand the fact of a return, the fact of a recovery. In these first two parables, the emphasis is on those who are lost. On the lost sheep. On the lost drachma.

What is the attitude that characterizes this pastor? The shepherd leaves the ninety-nine in the wilderness and goes in search of the lost one until you find it. Because God is seeking us? For the same reason this shepherd seeks the sheep. Because he knows it's there. Why not say: I do not remember more if they were a hundred or ninety-nine. Why is this sheep. Why this woman sweeps thoroughly until finding the lost coin? The coin that is not. Because it is recalled that there were ten and not to be confused on this point. So the money is there. Because God is seeking us? For in us there is his son. Because God is insistent with us, because God is merciful? Because you see what is latent in us, in us is lost, what we lost ourselves. How many times have a look at a person and despises and does not see anything good. God looks at it in another way because he sees other possibilities. God can take a sinner a saint, God can draw from a violent person full of mercy, God can draw from a person who has made a big mistake, horrible, unspeakable, a person of a gentle, full of tenderness, wisdom, that maybe will help someone else. What seeks God in me? What I did not know was there. I had discarded. God has searched me, God seeks in us his son, the lost sheep. E 'in all of us. There in us a coin, a hidden value that God is looking for.

why Jesus welcomed tax collectors and sinners, because he knows that inside of them there is a potential. That a person who failed is a person who has made a mistake, not a wrong person. That a person who has also done unspeakable things of this world, perhaps because of it can take the momentum, having hit the bottom, to jump up in sublimity.

God knows us and sees us with eyes that we have not. We do not have these eyes. We do not look at others with God's eyes if a lost child. This son was brutalized by life. Become a monster meeting, but would see his son. However, would the lost son. What God sees in us? What do you see God in every man? Its image, print, buried under rubbish, lost in the steep parts, I do not know that regions. What matters is who you are. Who are ninety-nine is not enough for God God God it takes one hundred. For this woman not enough nine times. It takes all ten. This is the zeal of God This is the zeal of God's spirit will not lose someone so "Okay, but what we can lose, what we can do without." It is never true. You can not treat anyone well. No one can ever be declared permanently lost. Why look for this woman. Search for he knows it's there. For God so loved us? Why did the Lord Jesus Christ died on the cross for us? Because we knew that there was something that matched and even in the most dramatic issued mercy towards us because of our potential law according to his wisdom and not according to our survey. We many times have we resigned ourselves. We have lost data, we are resigned to a breach in a meanness ugliness because we said: "So much in me there is beauty. I do not see the beauty. " is hidden but there. Every man you can always convert every person can be found. And there is joy over one sinner who converts. There is joy in heaven for a child of God if you had fifteen children and one died says: "Okay so there I have fourteen!". No. That means that his whole life stops there in mourning this tragic. God has overall ratios. To him we are always essential. We are looking for the sheep. We are looking for with this word, even with the liturgy of this Sunday. Let's find by God Of course, if a sheep bleating, the pastor is the first. Let's get to bleat. Let's ask for help. Let us believe that the pastor is looking for.