S. FAUSTI - "But you who do you say I am?" I-am humbly asks the disciples, "Who am I?" It in order to introduce them into His mystery. It's not a crisis of His identity: their identity is at stake. Jesus addresses them the question with a trembling expectation: to be recognized is the fundamental desire of the Love that reveals itself. The personal answer to this question of Him constitutes the disciple. Christianity is neither an ideology, a doctrine nor a moral, but it is my relationship with Jesus, "my" Lord Whom I love as He loves me. (Gal 2:20). He asks first to the disciples what the men are saying and then what they say, in order to suggest that their response should not be like that of others. Neither flesh nor blood, but only the Father can reveal Who the Son is. We are at the decisive turn of the Gospel. Finally, Peter and those with him recognize Him as the Messiah and the Son of God. Since then ,bind to Him,they will be able to receive the gift of that knowledge of Him that can be given only those who love Him. The passage is a dialogue between Jesus and the disciples, with the two questions about His identity and the two answers of the disciples, the second of which is reserved to Peter. Jesus proclaims him blessed because he has welcomed the revelation, therefore He gives him the function of " stone" for the Church, at the same time with His own power to bind and to loose and He concludes with the order of silence. The piece presents the recognition of Jesus and the conferment of the primacy to Peter. To recognize Jesus as Christ and Son of God is the center of faith. Peter's role is that of "stone" on which the community that professes this faith is builted. Peter's primacy was the occasion of so many ancient and recent, separations, first in the east then in the west. Through the centuries it has been variously exercised and understood, misunderstood and mistaken with or withneeds out fault. The authority in the Church is certainly not like that of the heads of nations, but that of the Lord , who came to serve and to give His life. It is a service in faith and in love, principle of union and of life. Peter's service, needs to change , like every other service, according to the different historical situations. It is part of the law of the Incarnation to assume responsibly the condition of its own time. We always have to wonder what should be the most suitable way to exercise "today" this service. We dont have to consider anything expected , but we have to test everything and to hold on what is good” (1Ts 5:21). Experts discuss the original meaning of the text, what Matthew means and what Jesus wants . However, it is not enough to reproduce "the original meaning of the text". It is also necessary to observe the "sense production" that the text originated in the life of the disciples, to whom the Lord has promised to be always whit them until the end of the world (28:20). In new and unprecedented situations, the same text produces new and inedited meanings The Word of God ... lives and operates in history for the power of the Spirit.
1:1, 3-6, 14-16, 22 1In the days when the judges ruled there was a famine in the land, and a certain man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. 3But Elim'elech, the husband of Na'omi, died, and she was left with her two sons. 4These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years; 5and both Mahlon and Chil'ion died, so that the woman was bereft of her two sons and her husband. 6Then she started with her daughters-in-law to return from the country of Moab, for she had heard in the country of Moab that the LORD had visited his people and given them food. 14Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her. 15And she said, "See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law." 16But Ruth said, "Entreat me not to leave you or to return from following you; for where you go I will go, and where you lodge I will lodge; your people shall be my people, and your God my God; 22So Na'omi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. And they came to Bethlehem at the beginning of barley harvest. Responsorial Psalm Psalms 146:5-10 4When his breath departs he returns to his earth; on that very day his plans perish. 5Happy is he whose help is the God of Jacob, whose hope is in the LORD his God, 6who made heaven and earth, the sea, and all that is in them; who keeps faith for ever; 7who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free; 8the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. 9The LORD watches over the sojourners, he upholds the widow and the fatherless; but the way of the wicked he brings to ruin. Gospel Matthew 22:34-40 34But when the Pharisees heard that he had silenced the Sad'ducees, they came together. 35And one of them, a lawyer, asked him a question, to test him. 36"Teacher, which is the great commandment in the law?" 37And he said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. 38This is the great and first commandment. 39And a second is like it, You shall love your neighbor as yourself. 40On these two commandments depend all the law and the prophets."
S. FAUSTI - "But you who do you say I am?" I-am humbly asks the disciples, "Who am I?" It in order to introduce them into His mystery. It's not a crisis of His identity: their identity is at stake.
RispondiEliminaJesus addresses them the question with a trembling expectation: to be recognized is the fundamental desire of the Love that reveals itself.
The personal answer to this question of Him constitutes the disciple.
Christianity is neither an ideology, a doctrine nor a moral, but it is my relationship with Jesus, "my" Lord Whom I love as He loves me. (Gal 2:20).
He asks first to the disciples what the men are saying and then what they say, in order to suggest that their response should not be like that of others.
Neither flesh nor blood, but only the Father can reveal Who the Son is.
We are at the decisive turn of the Gospel. Finally, Peter and those with him recognize Him as the Messiah and the Son of God. Since then ,bind to Him,they will
be able to receive the gift of that knowledge of Him that can be given only those who love Him.
The passage is a dialogue between Jesus and the disciples, with the two questions about His identity and the two answers of the disciples, the second of which is reserved to Peter. Jesus proclaims him blessed because he has welcomed the revelation, therefore He gives him the function of " stone" for the Church, at the same time with His own power to bind and to loose and He concludes with the order of silence.
The piece presents the recognition of Jesus and the conferment of the primacy to Peter.
To recognize Jesus as Christ and Son of God is the center of faith.
Peter's role is that of "stone" on which the community that professes this faith is builted.
Peter's primacy was the occasion of so many ancient and recent, separations, first in the east then in the west.
Through the centuries it has been variously exercised and understood, misunderstood and mistaken with or withneeds out fault.
The authority in the Church is certainly not like that of the heads of nations, but that of the Lord , who came to serve and to give His life.
It is a service in faith and in love, principle of union and of life.
Peter's service, needs to change , like every other service, according to the different historical situations.
It is part of the law of the Incarnation to assume responsibly the condition of its own time.
We always have to wonder what should be the most suitable way to exercise "today" this service.
We dont have to consider anything expected , but we have to test everything and to hold on what is good” (1Ts 5:21).
Experts discuss the original meaning of the text, what Matthew means and what Jesus wants .
However, it is not enough to reproduce "the original meaning of the text". It is also necessary to observe the "sense production" that the text originated in the life of the disciples, to whom the Lord has promised to be always whit them until the end of the world (28:20). In new and unprecedented situations, the same text produces new and inedited meanings
The Word of God ... lives and operates in history for the power of the Spirit.
1:1, 3-6, 14-16, 22
RispondiElimina1In the days when the judges ruled there was a famine in the land, and a certain man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. 3But Elim'elech, the husband of Na'omi, died, and she was left with her two sons. 4These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years; 5and both Mahlon and Chil'ion died, so that the woman was bereft of her two sons and her husband. 6Then she started with her daughters-in-law to return from the country of Moab, for she had heard in the country of Moab that the LORD had visited his people and given them food. 14Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her. 15And she said, "See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law." 16But Ruth said, "Entreat me not to leave you or to return from following you; for where you go I will go, and where you lodge I will lodge; your people shall be my people, and your God my God; 22So Na'omi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. And they came to Bethlehem at the beginning of barley harvest.
Responsorial Psalm
Psalms 146:5-10
4When his breath departs he returns to his earth; on that very day his plans perish. 5Happy is he whose help is the God of Jacob, whose hope is in the LORD his God, 6who made heaven and earth, the sea, and all that is in them; who keeps faith for ever; 7who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free; 8the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. 9The LORD watches over the sojourners, he upholds the widow and the fatherless; but the way of the wicked he brings to ruin.
Gospel
Matthew 22:34-40
34But when the Pharisees heard that he had silenced the Sad'ducees, they came together. 35And one of them, a lawyer, asked him a question, to test him. 36"Teacher, which is the great commandment in the law?" 37And he said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. 38This is the great and first commandment. 39And a second is like it, You shall love your neighbor as yourself. 40On these two commandments depend all the law and the prophets."