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Belonging passively to the Church, even redeemed, is not enough to be saved.
« The kingdom of heaven is like a king who celebrated the marriage of his son. » The nuptial dimension of the Kingdom is here clearly shown. The nuptial union between God and his people announced in the First Covenant, is accomplished by the coming into this world of our Lord Jesus Christ: « Can the bridegroom’s companions mourn while the bridegroom is with them? « (Mt 9: 14)
The drama of the parable is evident when we consider the response (better, the non response !) to the call of the king of those who were invited to the wedding of his son. We see indifference and unwillingness to the invitation of King: Some of them did not want to come; others have considered that they had more important business to attend to, who his field, who his business … there have been even those who mistreated and killed the servants sent by the king, manifesting violently their fundamental rejection to his appeal.
Perhaps, we could consider ourselves safe from any challenge about this story, but we
have to pay attention. When we continue to read the story, we see that the king sends his servants to gather all those they could meet on their way. The reference to the Church, as a comunity in which we are all invited, « bad and good alike » is evident.
Here, something most important must be noticed: « The king came in to see the guests. He saw a man who was not wearing a wedding garment, and said, : my friend, how did you get in here without a wedding garment?’ This one kept silence. Why ? It was a cultural practice in the middle east, to provide to those who were invited, wedding garment. This one has not taken what was provided ! That the reason why he remained silent !
What about us ? Baptized, we are all invited without any merit on our part in the banquet of the Kingdom. In the church, everything is provided so as we could worthily participate to the Feast : Sacraments, Word of God, Catechesis, various advices from one to another… But, the question is: are we aware that we must also convert our hearts, change clothes, permanently leave our old clothes to put on the garment of the new conversion, faith, grace ?
Certainly, we have been redeemed, but, we must know that belonging passively to the Church is not enough to be saved. It is also necessary to live according to the baptismal promises we have pronounced.
May we always, o Lord take more seriously and with thanksgiving the wonderful gift of eternal life you have given us the day of our baptism. It will be for us the best way to prepare for partaking a day in a definitive way your heavenly banquet. Amen.
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La Vierge Marie assumée au Ciel: « Fille » et « Mère » de l’Eglise que nous sommes.
A. Canisius Sibomana
« Puis il parut dans le ciel un grand signe: une femme revêtue du soleil, la lune sous ses pieds, et une couronne de douze étoiles sur sa tête » (Ap. 12,1).
Dans le Nouveau Testament, on ne parle pas souvent de Marie, mais ce qu’on nous en dit est très important. Elle apparaît avec les apôtres le jour de la Pentecôte. Après cela, on n’en parle plus. Elle se fond dans l’Eglise. Par la suite, celle-ci lui donnera plusieurs titres. Elle est la Mère de Dieu et la Mère de l’Eglise. A partir de la fin du 7ème siècle, on célèbrera le 15 août la fête de la Dormition de Marie. Cette fête deviendra celle de l’Assomption que nous célébrons aujourd’hui.
Pour ceux qui n’ont pas l’habitude, la première lecture est un peu déconcertante. Mais les théologiens sont habitués à voir dans cette « Femme ayant le soleil pour manteau, la lune sous les pieds et sur la tête une couronne de douze étoiles » une figure de Marie. Mais la vision de la femme gémissant dans les douleurs de l’enfantement et confrontée avec le dragon prêt à dévorer son enfant dès sa naissance cadre moins bien avec l’image que
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“Ci hai fatti per Te Signore e il nostro cuore è inquieto finché non riposa in Te”.
Un grande e profondo desiderio del cuore umano è la liberta. Ognuno aspira alla libertà. Tuttavia, è da mettere in conto che, sia raggiungerla, sia viverla, è una faccenda costosa. Le cose stanno cosi perché faticoso è il cammino di emancipazione; perché progredire verso la libertà lascia in uno stato di esposizione, come quando ci si arrampica in montagna e, guardando in basso, si prova la vertigine dell’essere sospesi nel vuoto. La libertà è costosa perché richiede l’accettazione della fatica, del rischio, della ricerca ed è priva delle sicurezze che vengono dalle certezze su cui basiamo larga parte delle re abitudini intellettuali e di vita.
Chi ha altre preoccupazioni può essere indeciso, ma chi ha fame sa bene cosa cercare: qualcosa da mangiare. La stessa determinazione e sicurezza nello stilare la lista delle proprie priorità è (suite…)
Évangéliser les aréopages contemporains 