3.-El perill de les coses bones On Sunday Masses are frequent fragments taken from the Gospel of St. Luke. One of them invites us to m On Sunday Masses are frequent fragments taken from the Gospel of St. Luke. One of them invites us to meditate on the parable of the great dinner (Luke 14-15). It is consoling to hear from the lips of Jesus words such as dinner invitations, guests ... They are familiar words: everyday and induces the same approach, but with simple profit keen desire penetration, this mysterious page We will try, as we have always done in these considerations lluita- made as transparent as possible the veil, in all parable of the Lord covers the simple yet profound beauty that encourage us to look from the same page of the Gospel, the words of Christ: who potest capere, ICSC, comprising those who can understand. They invited us to rely on the effort to employ all the attention of our mind and all the impulse of the heart; but at the same time, they are a warning, because souls for spiritual sensitive, the words of the Lord are always challenging accents, perspectives of risk: risk of further spiritual and apostolic enterprises must face up to a fruitful life and, ultimately, happier and more serene. . The great dinner spoken fragment in Luke, is the redemption of Christ in such a simple and familiar word represented the infinite merits of Christ our Lord. Dinner is "great" because in Him is abundant redemption: copious apud eum redemptio. In those delicate and urgent invitation addressed to all vocavit multos, invited many have seen vocations, addressed to every man for wanting to participate in the effects of Redemption, for living so get your application the infinite merits of the Redeemer. The dinner is great for us: for you and for me. Our will, if we sincerely, the infinite merits of Christ, each of us can, looking at Redeemerrepetir shaken those words of St. Paul: dilexit me you tradidit pro semetipsum me, loved me and delivered me. In the parable of the great dinner - see itcomforts, not to make us feel cohibits (because the frown know is invited to the mansion of a King, the wings could cut their guests and do not feel completely comfortable), the Lord himself designates a generic name and family, far from causing timidly invites intimacy and friendship is being called homo quidam indicates any one, one to many us. We are, in fact, called and invited by those who called himself Filius hominis, the Son of man: for the Son of God made man; for those who love toward us men semetipsum exinanivit, we form servi accipiens, was destroying himself, taking the form of a servant. Undoubtedly, once penetrated well the meaning of the parable, we like to hear this invitation directed to all of us is to come ut joke, and our hearts filled with confidence when he learns that He by which have been invited has prepared everything (quia sunt omnia iam ready, because everything is already prepared). Therefore, we will be much easier to accept the invitation, and put us However, perplexed, and soon, when we hear the answers of guests and feel that all give the same, albeit friendly, negative response to the envoys who invites: Rogo te habe me excusatum, I pray that I dispensed. But if we pause to ponder excuses adduced by the various guests to justify his absence, perhaps we too are inclined to accept and give their reasons for good. Good, for example, may seem of the first excuse: Villam emi, you exire necesse habeo et videre illam, I bought a farm, and I have to force you to go see it. Also valid, although perhaps a little less, we think the second reason given by: Yuga boum emi quinque, et eo probare island, I have bought five yoke of oxen, and I will try them. And then we find the optimal occasion presented by the third: uxoris duxi, et ideo non possum venire, I have Maybe we feel at this point that the veil of the parable is less transparent and even becomes heavy and opaque: after sympathetic because, basically, with those who resign for having us appear valid justifications their negative, we have to attend anger of family Guy and listen severe condemnation he pronounced with respect to guests disinterested: Nemo virorum illorum who vocativo sunt, gustabit coenam meam, I tell you, none of which were invited assaborirà my dinner. I repeat - maybe for an instant- surprised and tempted to do certain disproportion between the refusal of the guests, apparently motivated by valid reasons, and done so and considered friendly, and anger, even more severe condemnation of him who had addressed the invitation. This surprise disappears, however, and the veil of the parable again become transparent just continue our consideration: the big dinner is the eternal salvation of every man, every guest. And it is a huge problem in our eternal salvation: the dangers that threaten it are numerous and serious. To realize this, simply at the thought disorder introduced us all to the original sin that so easily disorder that leads to misuse LÉS The word of Christ invites us precisely this argument in this discussion: the excuses put forward by guests are banned (as, indeed, do not lie); their manners, to oppose their refusal are considered and kind; retain jobs that are all good. But, however, also remains true that neglect the main secondary, also remains true that they have committed and jeopardized their eternal salvation desconsideradament represented in the parable by the great dinner. And this is precisely what the parable intends to denounce: the danger that exists when we absorb the good things so that eventually move away from God; the danger of good things not used the way, in time and with due measure, make us abandon our duties of piety and our apostolic commitments, thus jeopardizing the union of our souls with God; over time, perhaps dispelling us feeling all full of God. Amb raó, s'ha dit que molts treballen en política, art, cultura, indústria o comerç, però que molt pocs treballen seriosament per la seva pròpia santificació, per la salvació de la seva pròpia ànima, per el "gran negoci" de la seva salvació eterna. Observeu que, en si mateixes, aquestes activitats -política, cultura, comerç- no són dolentes, ans al contrari, poden ser bones i òptimes. Es l'home el que, a vegades, no sap realitzar-les de manera que serveixin per a la seva pròpia salvació, per al seu últim fi: segueix sent així, com els invitats que menystenen el gran sopar, una víctima de les coses bones. "L'abnegació m'ha perdut", cridava desconsoladament una d'aquestes ànimes atropellades per les coses i per les obres bones: i és el seu un crit torbador. Tots nosaltres ens veiem afalagats, assetjats contínuament per aquesta fàcil temptació (fàcil de ser acollida, difícil d'expulsar): la temptació de relegar al últim lloc el problema i els deures de la nostra vida cristiana, i de dedicar-nos a ells quan tinguem temps i gana. El nostre judici (massa poc profund, massa poc sobrenatural) vacil·la fàcilment, i acaba per considerar els deures referents al nostre últim fi, tan sols com alguna cosa de més, i no com inderogables deures d'estat (propis del nostre ser cristians) i com el nostre màxim interès. Rightly been said that many working in politics, art, culture, trade and industry, but very few are working seriously for their own sanctification, for the salvation of his own soul, by "big business" of the his eternal salvation. Note that, in themselves, these activities -politics, culture, tradeare not bad, on the contrary, can be good and best. It is the man who sometimes do not know to do them so to
serve their own salvation, for your last order: remains well as the guests who downplaying great dinner, a victim of things good. "The dedication I lost," cried inconsolably one of these things for souls coiled and good works: and their cry is disturbing. All of us are flattered, harassed continually tempted by this easy (easy to be welcoming, hard drive): the temptation to relegate the issue to the last and duties of our Christian life, and devote ourselves to them when have time and appetite. Our trial (too shallow, too little supernatural) easily hesitates, and finally consider the duties relating to our last end, even as something But if our judgment is often hesitates, vacillates equally our will, and not less often and superficiality, the folly of our judgments resonated contradictions that constitute our Christian life is to say, omissions and negligence. Every Christian should consider with stubbornness and depth, every night, omissions and negligence that, in relation to its ultimate end, it has committed in that day; and not to be depressed, but will recover. Who, like us, is deeply insisted in life, should know how to perform every day that synthesis of homework suggests that the same Lord (... opertet haec facere, et non omittere island, we should do these things and do not skip those), in which none of them have to suffer neglect or postponement We need above all this profoundly Christian judgment, calm and balanced; a judgment that opening up towards eternity without losing sight of our ultimate goal, to give us the true size and proportion of things; and a willingness straight and determined, that compassion in their advance with that judgment, who can avoid the omissions and negligence generously corrected this, and another is the path we must follow to cross between the goods for temporary and to use them rightly, without losing sight, let alone forever, eternal goods. And this is the prayer that the Church runs many times the Lord in the time following Pentecost. We also pray that the Lord will go, going to all those who mitjanera thanks.