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Lectio divine on Lk 18:9-14

XXX Sunday of Ordinary Time / C

Lectio divina on Lk 18:9-14

The poor cry and the Lord hears

Invoking
O God, you do not show favoritism and give us the certainty that the prayer of the humble pierces the clouds, look We also like to publish repentant, and makes' open ourselves to trust in your mercy to be justified in your name. Through Christ our Lord. Amen.

Read
9Disse this parable to some who had the presumption to be intimate righteous and despised others: 10 "Two men went to the temple to pray, one a fog-seo and the other a publican. 11The Pharisee stood and prayed thus with himself: "O God, I thank Uncle ¬ am not as other men, thieves, unjust, adulterers, or even like this tax collector. 12Digiuno twice a week, I give tithes of ¬ all I can do. " 13THE But the tax collector stood distance, would not even raise his eyes to heaven, but beat his breast, saying: "O God, have mercy on me a sinner." 14Io I say this sti ¬ rather than the other, went home justified, so that everyone who exalts himself will be humbled, but whoever humbles himself will be exalted. "

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Rom 3:10, Ps 143.2; Is 32.12, 64.6, Lk 1, 46-55, 3, 12, 5.30, 15.1, 19, 2, 23,27.48, 6.1 to 6 Mt, 9.13, 21.31 to 32; 23,12.23.28, 24.30, 6.4 Gal, 1 Pt 5.5 to 9; Prv 29.23, Rev. 1.7.

Understanding
That of the Pharisee and the publican is a parable, which stands in an ambiguous to the reader.
Indeed, along with the parable of the unjust judge and the widow (18:1-8), which immediately precedes it, forms a small catechism on prayer, to be persistent (18:1-8), and humble trust (18:9-14). Two parables that, in turn, are somehow attached to the brief speech apocalyptic (17.20 to 37), which precedes them. A link that takes on the theme of the coming of the Lord and the trial (18.7 to 8) and justification (18.14 in), and which sees the constant prayer, humble and trusting the right attitude watchful waiting for the Lord's return (17,24.30).
We can summarize as follows: the parable of the importunate widow is centered on the perseverance with which to carry on the prayer should always pray without ceasing and with the patience of faith. The parable of the friend
importunate calls then a prayer of trust: "Knock and it shall be opened." A person who prays, the Father of Heaven "give you everything you need, and especially the Holy Spirit that has all the gifts.
This parable also urged to pray with a humble heart: "O God, be merciful to me a sinner." However
Luca here is not limited to the topic of prayer, which must feed time vigilant, but also addresses the question of justification, emphasizing the right attitude to get it (v.14a). It does so by contrasting two behaviors antithetical to each other, taken from the world of Judaism, without, however, as we said, wanting to spark controversy against him, at least not openly. The Pharisee and the publican, in fact, only two such figures, two parameters to compare them, nearly two caricatures, but for this can be immediately perceived by the reader. They play well their pastoral role in a short story, very compelling, incisive and convincing.

Meditation
v. 9: He also told this parable to some who had the presumption to be intimate righteous and despised others. This verse is presented as an introduction and explains the justification by Jesus himself: "for some who had the presumption ... intimate." There is some presumption of being right, but this would be a matter of their conscience, but they assume not only for them, because they despise the other. Who were they actually "some", to whom these words were addressed in particular? Certainly not this crowd of people flocking to hear him speak, in his words and found comfort and healing, maybe a few new followers Finally she thought to belong to a group that guaranteed salvation by the mere fact of being there in it, certainly the parable is addressed to the party of the Jewish Pharisees, made up of lay people belonging to all social categories, including scribes, or doctors of the law.
These Pharisees exerted their influence over the people through the synagogues, with their widespread distribution in the territory, allowed to grow throughout the study and devotion of writing, and the effort to practice the method of compliance with its precepts was to regulate all aspects of private and public life of the pious jew. "Right," was the one who lived then this model of religious piety.
v. 10: Two men went to the temple to pray, one a fog ¬ seo and the other a publican. This verse serves as the introductory framework to the story: two characters are introduced, whose definition Luca doses gradually, going from general to specific. There is talk of two people to give chance for everyone to identify with them. These then go up to the temple to pray and that narrows the field to the pious and devout members of the Jewish world. He is speaking of the temple of prayer and go up, which suggests what the temple of Jerusalem, at a height of about 750 m above sea level, and at which the pious Jew would go at least once year and where possible, every day for the official prayer (Acts 2:46; 3.1, 5.42), which took place twice daily at 9.00 am and 15.00 pm.
The men are typed in the shape of a Pharisee and that of a collector.
The two figures have in common their being men, their climb to the temple and their common desire to pray, their one common God What differentiates them is their social position and their different way of understanding their relationship with God that comes from a different awareness of themselves, a different life experience and a different perception of God
vv. 11-12: The Pharisee stood and prayed thus to himself: "O God, I thank you because I am not as other men, thieves, unjust, adulterers, or even like this tax collector I fast twice a week, I give tithes of all that I possess." In the words of the Pharisee, we have a prayer that is not entirely unprecedented. In fact, follows a Talmudic form which says: "Thank you, my Lord, for letting me participate in the company of those who sit in the house of instruction, and not that of those who sit in the corner of the road, because as their I start on the road, but I go to the Word of the Law, and these, however, be in haste to trivial things. I do be done, and even those are given by do: I am committed and I get my reward, and they commit themselves, but receive no reward. Run and run them, run towards the future life of the world and they run towards the pit of perdition. "
the Pharisee, the evangelist Luke says that" this prayer to himself. "Here we must note a translation problem, not allows us to enter into the original meaning of the words of Luke, said it would seem that the Pharisee is praying in his heart, that is, without express aloud, in a sort of mental prayer. The greek text instead uses a different expression, which could be translated as: "The Pharisee stood and prayed facing himself."
The Pharisee is in the inner condition of those who pray when they do a monologue, that is a prayer that God has no partner but as themselves, which is a major risk of the experience of prayer. In the prayer-monologue lies a catch: you can think of praying, and you may even be convinced, when in fact only one has talked to himself. The expression should therefore be understood this way: The Pharisee stood and prayed talking to himself. The items listed thereafter as the content of his prayer, prove that things are really true. It is a prayer that revolves around the self.
v. 13: And the publican, standing far off, would not even lift his eyes to heaven, but beat his breast, saying: "O God, have mercy on me a sinner." the public is presented as a "possessor of a conscience." Three of his movements, stops at a distance, does not dare raise his eyes, he beats his chest. He knows how to look within their hearts and there turns out not to be right with the Lord and for this his great humility asks alms (have mercy on me), forgiveness and mercy, acknowledged before him a sinner. It is the humility that exists in the public!
humility you see only the greatness, the magnificence and glory of the Lord in humility, poverty contrasted with the light that radiates from God, takes away a man from his Creator. You can not raise a cry of humility that forgiveness, mercy, imploring mercy. This is the true relationship between God and man, because really who can claim righteousness before God and his Word, in front of his divine will manifested to us because we carry it out and observe it faithfully?
God is too big, too tall, too fair, very holy man because the court could declare worthy of him. The distance is always infinite, the gap is unbridgeable. That's why we must approach his throne of grace only in the manner of publishing, because in the heart, after all, we are collectors: O God, be merciful to me a sinner.
v. 14: I tell you, this rather than the other, went home justified, so that everyone who exalts himself will be humbled, but whoever humbles himself will be exalted. " The effects are devastating for the one as he returns home pay, with two more sins, pride of opinion and, while the other lives a moment of true repentance and healing, God grants forgiveness for his sins.
This happens when the name of Jesus Christ becomes the center of a life, do not think that its invocation is a quick way to dispense the ascetic purification and all other efforts. The name of Jesus actually is a filter through which must pass only the thoughts, deeds, words compatible with the living reality that it symbolizes. A sort of infatuation of history has challenged all institutions, but only the gospel, becoming in Christ ad and power of the spirit of life, can lead to overcoming the sociological ballast to be able to respond to the spiritual crisis.
man who goes home justified we can read the Canticle of Mary, or "Magnificat" which takes the form: The Lord humbles the proud, and lifts up the lowly from the dust. The words of Jesus reveal the act of God God is not pleased and proud of them down, before God there is no greatness, no wisdom, no intelligence, and before him shall be only humility, aware of his being and of his own miseries and weaknesses.
When man recognizes what it really is, it also recognizes what God has done for him and when a man gives to God all the glory of his redemption and salvation, God is pleased and bestows a greatest mercy.
Humility is the virtue most dear to God, because he saw it for what it is and what he does, man is seen for what it does and what it is done because of his many transgressions and non-observance of the law of salvation. He bends down before the Divine Majesty and asks that additional aid, so that it can improve its way of life, ascending to a greater fulfillment of God's word, which in truth is always inadequate.

The Gospel in the mind of the Church Fathers
Because faith is not the proud, but the humble, "he said to some people who believed they were righteous and despised others, this parable. Two men went to the temple to pray; a Pharisee and a publican. The Pharisee said: Thank you, God, I'm not like other men "(Lk 18.9 s). Had told at least: as many men. What does this "all others", if not all, except him? I said, they are right, the others are all sinners. "I'm not like other men, unjust, thieves, adulterers." And here's the proximity to the public a reason of proud exaltation. He says, indeed: "As this tax collector." I just said, this is a like any other. I'm not like him, for my righteousness, so I can not be bad, I do. "I fast twice a week, I give tithes of all my things." Search in its words, what is asked. Can not find anything. He went to pray, but prayed to God, praising himself. It's not enough not to pray, he praised himself, and then insulted what I really prayed. "The tax collector stood rather far", but was close to God His remorse him away, but the pity he approached. "The tax collector stood far away, but the Lord was waiting for him at close range. The Lord is high," but look at the humble. The highs, like the Pharisee, looks at them from afar, watching them from afar, but never forgive. Feel better humility of the publican. It's not enough to keep away, "not even raise his eyes to heaven." To be looked at, not looking. He dared not look up, and the remorse it down, hope it raised. Listen again: "It strikes the chest." He wanted to atone for sin, so the Lord forgave him: "He beat his breast, saying, Lord, Have mercy on me a sinner. "This is prayer. How wonderful that God forgive him, when he is a sinner? Did you hear the contrast between the Pharisee and the publican, the sentence feel now, you hear the superb prosecutor, the offender humble, here's the judge. "Truly, I say." It's the Truth, God, the judge who speaks. "Truly, I say, this tax collector left the temple justified in contrast to that Pharisee." Tell us, Lord, why. Ask Why? Eccotelo. "For whoever exalts himself will be humbled, and he who humbles himself will be exalted." Have you heard the verdict, watched from the ground, you heard the verdict, watched with pride. (Augustine, Sermo 115, 2).

As he adds, "Then why this preference for sinners?" And cites similar views, I will respond to: the sinner is absolutely preferred to those without sin. It happens that a sinner who has become conscious of his guilt, and for this reason, progress on the path of conversion humbling himself for his sins, be preferred to one that is regarded as less sinful, and that, far from believing sinner, swells pride for some who believe that they have superior qualities. It is that which reveals to the reader in good faith to the Gospel parable of the publican who says, "Have mercy on me a sinner," and the Pharisee, with perverse enough, he gloried, saying: "I thank you because I am not as other men, rapacious, unjust, adulterers, or even as this publican." In fact, Jesus concludes his speech on the two men: "The tax collector went to his house justified, on the other hand, since everyone who exalts himself will be humbled, and whoever humbles himself will be exalted" (Luke 18.13 Luke 1.14 ). We are far away, "and therefore" blaspheming God and the mind ", teaching every man, whoever he is, to be aware of their human smallness in relation to the greatness of God, and constantly ask what is lacking in our nature to him that alone can fill our shortcomings. (Origen, Contra Celsum , 3, 64).

Some questions for personal reflection and comparison
After the words of Jesus I have reason to believe that my sin makes me unpresentable before God, for ever excluded from his mercy?
I turn to God with humility and trust, or pretend his grace without willingness to change my life?
and for me this parable? Risk in times of wanting to camp special merit for which God has rightly recognizes, as I judge myself?
I still wonder: I, in relation to this parable, where I place myself?


Praying The Lord is near to those who approach him with a contrite heart and free. He seeks a relationship with the man in the truth. Let us praise with the words suggested by the Psalmist (Ps. 34, 2-3.17-19.23):

will bless the Lord at all times, always on my lips
his praise.
I will praise the Lord, the poor
hear and rejoice.

The face of the Lord against the perpetrators,
to remove the memory from the earth.
cry and the Lord hears them,
frees them from all their troubles.

The Lord is near to those who have their hearts broken,
he saves the spirit is crushed.
The Lord redeems the life of his servants;
not be condemned who takes refuge in him.

contemplative act
Right now I dwell on two characters: the arrogant and the humble. I realize with the help of the Holy Spirit, I assume that if me, feeling "in the center of everything" come to the "disaster" that despise each other, throw it out of my respect and my love. Instead, if cultivated in me humility, I am working in my life and became truth actually capable of a good and positive relatedness.