Purgatory Church - Lanciano (CH)
LECTIO DIVINE
"There are those who say:" Lord, Lord, shall enter the kingdom of heaven,
but he who does the will of Father ... "
(cf. Mt 7:21)
After an appropriate introduction, you can invoke the Holy Spirit with the canon Veni Sancte Spiritus
oVieni, Creator Spirit (Taize), or other similar prayer, as as follows.
P.: O Father, we thank you because we have gathered here before you to let us hear your word
: in it thou reveal to us your love and make us know what you will.
Fa 'silence in us any item that is not yours and why we do not find in the sentence
your word, read it, but not received, meditated upon, but not loved, prayed, but not kept,
contemplated, but unrealized, send your Holy Spirit to open our minds and
to heal our hearts. Only then will our meeting with your word will be renewing the covenant and communion with you and the Son and the Holy Spirit, God blessed for ever and ever. A. Amen.
Canto (optional): Alleluia (Taize).
L.: listen to the Word of God from the story of the evangelist Matthew
(Mt 7.21-27, trans. CEI 2008).
[At that time, Jesus told his disciples:] 21 "Not everyone who says to me, 'Lord, Lord,"
enter the kingdom of heaven, but he who does the will of my Father who is in heaven
. 22 On that day many will say to me, 'Lord, Lord, did we not prophesy in your name
? And in thy name have we not cast out demons? And in your name
have we not done many miracles? ". 23 But then I will declare to them
"I have never known. Get away from me, ye who work iniquity. " 24 Therefore
everyone who hears these words of mine and puts them into practice is like a man sag -
Sun, who built his house on rock. 25 The rain fell, the floods came,
the winds blew and beat upon that house, but it did not fall, for it was founded on the rock
. 26 Anyone who hears my words and not put them into practice, will
like a foolish man who built his house upon the sand. 27 The rain fell,
the floods came, the winds blew and beat upon that house, and it fell,
and great was its fall. "
follows meditation of the Word given by the guide of the celebration, after a personal moment of silence for
lectio, continue with the share on the common word heard. At the end, each of these
may propose an intention of prayer, for each, the congregation sings or responds with a cheer.
It concludes with the Our Father ... [and the final blessing].
Notes exegesis for understanding the text
The passage of the Gospel is mentioned in today's liturgy is taken from chapter 7 of Matthew,
almost the end of the "discourse mountain "of Jesus, which we heard
in recent weeks. This chapter is still in the oral stage and in any event prior to the drawing
FNAL as we now possess, had three severe warnings
, each of which was followed by an illustration of explanation, from which we note the FNAL
strictly for catechetical which the Gospels were redatti1. Following the pattern of
complete:
severe Warnings (Mt 7) Illustration (Matthew 7)
1. vv. 1-2 1 Judge not, lest you be judged
;
2 because the trial judge with whom you will be judged
you and
the measure by which to measure
be measured to you.
vv. 3-5 3 Why
see the speck that is in thy brother
, and you do not realize
the beam that is in thine own eye
? 4 Or how to tell
your brother, 'Let
remove the speck from your eye
"while in your
the beam's eye? 5 Hypocrite!
First take the log out of your eye, and then we
see clearly to take the speck out of
your brother.
2. v. 15 15 Look of false prophets, who come to you
as a
sheep, but inwardly they are wolves prey
!
vv. 16-20 16 By their fruits ye shall know them.
Do men gather grapes from thorns
or FCHI
from thistles? 17 So every tree
bears good fruit and every bad tree produces bad fruit
; 18
a good tree can not
1 R. FABRIS (Matthew, Rome 1982, 180-187) proposes another division, featuring the song
today as the fourth subdivision of section 7.13 to 29, in the light of the issues "binary
': a) the two ports and two-way: salvation and ruin (7:13-14), b) the false prophets, wolves and sheep
: criterion of discernment (7.15 to 20), c) true and false disciples consistency between saying and
do (7:21-23); d) the two houses unity between hearing and doing (7:24-27).
produce bad fruit, nor
a bad tree produce good fruit
. 19 Every tree that does not
good fruit is cut down and thrown into the fire
. 20 Therefore by their fruits ye shall know them
.
3. v. 21 21 Not everyone who says to me, 'Lord, Lord
"
will enter the kingdom of heaven, but
who does the will of my Father in heaven
.
vv. 24-27 24 Therefore everyone who hears these words of mine
and does them will be similar
a wise man who built his
house on the rock. 25
rain came down, flooded the fumes,
the winds blew and beat upon that
home, but it did not fall
it was founded on rock. 26 Whoever hears these words of mine and
not put into practice, will be similar
a foolish man, which
built his house upon the sand
. 27
rain came down, flooded the fumes,
the winds blew and beat upon that
home, and it fell, and
great was its fall.
The parable of the "two houses", one built on the bedrock of the Word and the other on
sand of indifference, then, is the explanation of the theme "do the will of the Father
'ie put into practice. In modern terms we can speak of
essential and vital relationship between Orthodoxy and orthopraxy: there must be and be seen a direct correspondence between the choices
practical life (orthopraxy) and the reasons
ideals, the principle underlying (Orthodoxy) who inspires those choices. Without a dynamic and vital
relationship between the ideal life, between the choices and faith, we fall
ideology that often serve to cover evil deeds result of the separation between "saying and doing" and that the people
codifcato in its wisdom in that, "preaches, but Razzola
evil." Ideology, in general, walking with his head caught above the clouds by
not see how his life choices are fagrante in contradiction with the alleged
same principles.
Verses of 7.22 to 23 Mt, that prolong the warning of v. 21, probably
were added later because the linearity of the load unnecessarily
verse in question, there is evidence that in the parallel passage in Luke
these two verses are missing (cf. Lk 6.46 to 49). The admonition in verse 2I revolves around the phrase "do-
not do," while the parable of the two houses reported by today's Gospel focuses on the combination
"listen-to '(or' do ': vv. 24.26) 2. These three references
to "do / not do the will of the Father" and "hear-no practice 'are
a clear advance in the parable of the two fgli that his father sends him in the vineyard (Mt
21.28 to 31) and that Jesus reads the same as discriminating evaluation FNAL
materially from those that belong to the world of religion and ritual
who pretend to be law of primogeniture and religion of those who expels
appearances on behalf on behalf of a formal purity and instead, under
of their life choices, are found to be much closer to the heart of God
what they themselves do not have consciousness (cf. Mt 21:31 b-32).
The gospel once again the problem of the relationship "religion-faith": it can be religious, even pious
work and live rituals, celebrations perfect
processions and rituals to fill, namely the religious life of the "say" and at the same time be
away from the faith that is nourished by Word and abandons the will of the Father.
believe is to live out the ethical and existential imperatives of the Gospel
the logic of a life of justice and sharing the story that takes itself and its contradictions
, charging Christ as the weight and the sin of the world affnché
all may be saved, from the perspective of the will of the Father (1 Tim 2:4, John
6.39). You can live all day in church and live a pagan life;
can be a life outside the church and live by the Spirit, because anyone can harness
God in the categories of their own narrow vision of life. The category of theological
"there is no salvation outside the Church," formally correct, can be translated
and more consistent with "the Spirit there is no salvation outside
" Thesec particulars which reduces to the principle of summary of the whole Gospel, "out of love,
there is no salvation." No one can dare to measure the potential or establish
confni Spirit under the scope of its vestry. Mt
is bothered by a catechetical point of view, especially considering
that his gospel is addressed primarily to Christians from Judaism and then obsessed
observance "material" of religious precepts, especially those
regarding ritual purity. The same theme is taken up and with strong words
also addressed by James (cf. James 1:22-25) and Paul in vehement terms.
Mt writes to the fne century. I d. C. and already concerned that the formalism of belonging
prevail over genuineness of the accession to the idea of \u200b\u200bthe Kingdom.
In this context of religious formalism explains the excessive insertion
here due to the hand of the editor of Mt 7.22-23 FNAL, where explicitly refers to the emptiness and futility of
a religion obsessively closed in on itself and screwed in
2 The applicant term "my Father in heaven" (Mt 7.21, 10,32.33, 12.50, 16.17;
18,10.19) is the hand of the editor FNAL.
his lifeless rituals that Jesus himself branded as "works of iniquity." Many of us have
probably had the experience of parishes which revolves around the pastor
a number of lay people who were initially taken by strong adherence to the ideals of the gospel and
fne turned into an impenetrable fence that has fnito
to prevent external approach and the pastor to go outside. Many parishes are closed in
small sect of secular clergy who require a life style without
pointless pastors do not have the strength or the will to break this circle
deadly and atrofzzano, debasing the revolution of the gospel in Chamomile
tranquilizer.
Perhaps in the community to which it addresses Matthew identifcabili there were people well, maybe
very involved in the organization, perhaps even with striking charisma,
but led a life "apart" from the ethical demands of faith,
as Paul also had experience in Corinth (cf. 1 Cor 12-13): a they
Mt remember that faith is a call to conscience that also requires a commitment
visible. If we look around us, we can not see that in churches
is read and proclaimed the gospel for two thousand years, yet in most areas where it is expressed
Christianity and religiosity of belonging, has blown the lid and
aberrations are the toughest out, the racism more fierce, the visceral anti-Semitism and xenophobic sentiments
from Nazi death camps by those who do
pride of being a Christian and do every day, gargle with the "values" to defend
and put as a bulwark of a phantom "Christian civilization." Not the
problem that exposes the reality of the gospel as we should see human
from the viewpoint of God, that is full of interest of each person living on planet earth
, the problem is that those who read the gospel stop reading and not cer -
about tools and methods to do analysis of intervention. He tried the Church
with Latin American theologies of liberation on the pretext that used
methods of Marxist analysis was persecuted, beheaded and destroyed with the result that today
the Latin American continent is a training ground for sects and factions that all
but seek the good of the people, according to the dominant power and
economic oligarchies, using the Scriptures as you use a drug and consolatory
imbonitrice. The relationship between 'say' and 'do / do it "is this:
the believer must choose and adopt a method of analysis and reading of history that can
ends with the prospect the Gospel and then go fno basically committing
to serve the people of God in and out of confni Churches,
service defnitivo not of this or that religion but the Kingdom of God is
from the future, but walks forward with the legs of the people and the choices of individuals and groups
. You can not always stay in the chair and never get off the streets
the concrete life of the people. Jesus tells us today that we must assess
the foundations of our choices for verifcare if there is rock under the sand or is there
and this requires a direct involvement, a commitment to the city of man,
it and just knowing that it is the key to the city of God
Only the Word of God in the Church is final, everything else, including the decisions and proposals
authority should be evaluated on the basis discernment, so that Paul
states, "through each thing and hold fast what is good" (1 Thessalonians 5:21). At fne
of history will be judged on obedience, but if we put into practice the Word
that generates "the glorious liberty of fgli of God" (cf. Rom 8:21).
- pro manuscripto -
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