Oct 23, 2024 Written by 

Eucharist, gratuitousness and strangers

(Lk 14:12-14)

 

Inviting the excluded, without a spirit of interest: the Christian community is open to everyone, especially those who have nothing to offer in return.

The Church cannot be complicit with those who turn the world into a business.

And are we really today finally learning to invite for free, not in an even more interested and mercantile way?

We are well aware that the interweaving of the computational circuits behind our actions is astounding, almost as complex as the very complicated computer circuits.

And someone is also looking for sacralization:

Before exposing ourselves in a work, we weigh with incredible rapidity all the possible relapses, the reactions useful or harmful to our interests.

Even during the course of social action, we recalibrate any changes that produce the desired effect, and at the same time the hoped compensation.

If this doesn’t come, surely we imagine that there must have been a (mechanical) fault somewhere.

 

If we are not careful, much of our existence is transformed into a cybernetic of interest.

It also happens with God.

Instead, it is Love that conquers the world.

It is the unconditional gift that shakes, moves, conquers; it preludes and reflects the Mystery.

In the transformation of one’s own goods into Encounter, Relationship, intimate Life and of others, the source of Joy gushes forth.

Gaiety of completeness of being, Life of the Trinity itself: different Happiness, without due or expected returns; prelude to Resurrection.

A divine existence, not behind the clouds or at the end of history, but from now on.

No reciprocation is really worth such boundless and real vertigo.

 

Thus the type of participants in the breaking of Bread in churches - today of an increasingly varied mentality - describes the essence of God.

The ‘polyhedron’ becomes an icon and attribute of the tolerant mercy of the Eternal.

But it is not an external or paternalistic patch; nor is it configured as a rescue of the situation [or remorse of conscience].

The condition of sin does not nullify the plan of salvation. Rather, it emphasizes the personal Exodus and the passion of things.

Different faces and circumstances become sacraments of Grace, Love so open that no human narrowness can close.

Even a non-one-way personal formation is well recalled by the thousand unusual presences of a multipolar world [as an intimate and concrete appeal].

In this way, every heterogeneous aspect is now finally appreciated as an added value, instead of being considered a “carnal” or “impurity” expression.

 

In short, our attitude as sisters and brothers imitates divine magnanimity: we welcome willingly and freely those who are 'different' and those without great energy or appeal.

Not because we are or they are 'good', but so that we all become good. And by being close, together, in an unforeseen, therefore vital way; overeminent one.

 

 

To internalize and live the message:

 

What does not elevate your relationships? and the complete sense of you?

 

 

[Monday 31st wk. in O.T.  November 4, 2024]

350 Last modified on Monday, 04 November 2024 12:01
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

Here is the entire Gospel! Here! The whole Gospel, all of Christianity, is here! But make sure that it is not sentiment, it is not being a “do-gooder”! (Pope Francis))
Qui c’è tutto il Vangelo! Qui! Qui c’è tutto il Vangelo, c’è tutto il Cristianesimo! Ma guardate che non è sentimento, non è “buonismo”! (Papa Francesco)
Christianity cannot be, cannot be exempt from the cross; the Christian life cannot even suppose itself without the strong and great weight of duty [Pope Paul VI]
Il Cristianesimo non può essere, non può essere esonerato dalla croce; la vita cristiana non può nemmeno supporsi senza il peso forte e grande del dovere [Papa Paolo VI]
The horizon of friendship to which Jesus introduces us is the whole of humanity [Pope Benedict]
L’orizzonte dell’amicizia in cui Gesù ci introduce è l’umanità intera [Papa Benedetto]
However, the equality brought by justice is limited to the realm of objective and extrinsic goods, while love and mercy bring it about that people meet one another in that value which is man himself, with the dignity that is proper to him (Dives in Misericordia n.14)
L'eguaglianza introdotta mediante la giustizia si limita però all’ambito dei beni oggettivi ed estrinseci, mentre l'amore e la misericordia fanno si che gli uomini s'incontrino tra loro in quel valore che è l'uomo stesso, con la dignità che gli è propria (Dives in Misericordia n.14)
Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere “command”; it is the response to the gift of love with which God draws near to us [Pope Benedict]
Siccome Dio ci ha amati per primo (cfr 1 Gv 4, 10), l'amore adesso non è più solo un « comandamento », ma è la risposta al dono dell'amore, col quale Dio ci viene incontro [Papa Benedetto]
The Church invites believers to regard the mystery of death not as the "last word" of human destiny but rather as a passage to eternal life (Pope John Paul II)
La Chiesa invita i credenti a guardare al mistero della morte non come all'ultima parola sulla sorte umana, ma come al passaggio verso la vita eterna (Papa Giovanni Paolo II)
The saints: they are our precursors, they are our brothers, they are our friends, they are our examples, they are our lawyers. Let us honour them, let us invoke them and try to imitate them a little (Pope Paul VI)
I santi: sono i precursori nostri, sono i fratelli, sono gli amici, sono gli esempi, sono gli avvocati nostri. Onoriamoli, invochiamoli e cerchiamo di imitarli un po’ (Papa Paolo VI)
We find ourselves, so to speak, roped to Jesus Christ together with him on the ascent towards God's heights (Pope Benedict)
Ci troviamo, per così dire, in una cordata con Gesù Cristo – insieme con Lui nella salita verso le altezze di Dio (Papa Benedetto)
The Church is a «sign». That is, those who looks at it with a clear eye, those who observes it, those who studies it realise that it represents a fact, a singular phenomenon; they see that it has a «meaning» (Pope Paul VI)
La Chiesa è un «segno». Cioè chi la guarda con occhio limpido, chi la osserva, chi la studia si accorge ch’essa rappresenta un fatto, un fenomeno singolare; vede ch’essa ha un «significato» (Papa Paolo VI)
There are also serious, dangerous omissions and we have to recognize with healthy realism that in this way things are not all right, it is not all right when errors are made. However, we must also be certain at the same time that if, here and there, the Church is dying because of the sins of men and women, because of their non-belief, at the same time she is reborn (Pope Benedict)

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