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"was a rich man who dressed in purple and fine linen ... and a beggar named Lazarus was laid at his gate"

; TWENTY-SIXTH SUNDAY CYCLE TO C. "was a rich man who dressed in purple and fine linen ... and a beggar named Lazarus was lying on its Web . " (Lk 16, 19-31). In this parable of the rich and Lazarus "Jesus does not intend to inform us of what happens in the afterlife, but severely warns and reminds us that man's fate is played today, at this time. In this parable, therefore, is not to pry into the past, but opens our eyes to the values \u200b\u200bthat must guide our life: Those who live in opulence, deaf to the message of the Kingdom and can not be closed by sharing achieve full life. In the parable appear interesting details. First, the rich man has no name (no name in that culture was virtually synonymous with absence) sometimes is referred to as "Dives", but that is an adjective popular tradition, which is the Roman custom of "Epule" or banquets ("Dives" was the master of ceremonies), the poor, by contrast, has a big name , called Lazarus (or Eleanor): God helps. ") We are in this story of two figures in contrast: the rich, who leads a life full of pleasures and the poor who can not even take the crumbs that the guests pull the table, following the custom of the time to clean your hands with pieces of bread and then throw them into the ground. At his death, the beggar " is carried by the angels into Abraham's bosom " (symbol of continuing life in fullness and abundance), the rich, by contrast, "died and and being buried in hell. " (That is, that his life continues, which is in the place of love and empty nonsense.) What occurs is a complete death role reversal ... This story-parable is addressed to men of all time , although the immediate target is the Pharisees . There is a first part we describe the life situation of each one: a beautifully rich living, feasting and richly dressed, a poor man at his door, hungry and sick with sores .. to be approached by the dogs to lick the wounds . There is a second part that shows the whereabouts and fate has led them to the conduct of each. The terminology expresses biblical literature of his time: the rich, when he died, was buried in hell and the poor was carried by the angels into Abraham's bosom (the sky ). The parable portrays the bitter tragedy repeats itself, generation after generation, in the history of mankind. Jesus has had a great lucidity on one of the biggest obstacles to brotherhood among human beings: the desire of possession that grips us. Indeed, this parable seems a literal description of the situations of our world. There was a man ... that wasted wrapped in luxury and leisure riding ... And a beggar, (millions of human beings suffering hunger and misery) called .. Somalia, Biafra, Haiti, Honduras, thousands of immigrants crossing the sea in small boats to reach our shores ... that is the poor Lazarus, lying at your door. Everyone can do the transcription in his own words: masses of humans are hoping to participate at least the crumbs of the goods of the earth. One of the most outrageous features of our contemporary world is the " abyss" of inequality and injustice: " Between us and you open a huge gap." Today's Gospel forces us to recognize the most serious problem facing our world: the gulf between wealth and poverty. In the current economic crisis, where poverty, unemployment, and other human misery has become the norm that no longer shocks us when we each selfishly concerned about defending our little world of happiness, this parable is for us today, those who wish to follow Jesus, a challenge to our vocation of brotherhood and solidarity. In our world there are many "Lazarus" and not have to look very far because There is also here in our country and our city. phrase is significant Abraham " If they hear not Moses and the prophets, they will ignore or even resurrect a dead ", ie if you do not hear the Word, the Word if not tell us anything, " visions not achieve eye-opener. Highlights what these words is the blindness and insensitivity that can produce wealth and good life that leads who lives in consumption and wealth. Surely who lives well, in the waste and consumerism unchecked, becomes insensitive and blind to see the pain and humiliation of so many, homeless, hungry and heading for a wrongful death. Therefore, the parable concludes that "even resurrects a dead " does not change the life, or so he makes one more sensitive to others' pain. Our prayer today be: Lord, more than half humanity walks like Lazarus, looking las migajas que deja caer el capital, todos están a la puerta de nuestra sociedad del bienestar, esperando las sobras y Tú estas con ellos, danos un corazón abierto a compartir y que nuestra confianza esté en Ti, el único que llenas nuestra vida de esperanza.                                                                                         Benjamin Garcia Soriano. ; ; September 26, 2010

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No podéis servir a Dios y al dinero

; SUNDAY TWENTY TO CYCLE C. " can not serve both God and money (Lk. 16, 1-13). Today's Gospel ends with a succinct statement: " can not serve both God and money" . The conclusion of Jesus is radical Jesus that frees us to believe that money is God. We are faced with a parable that we find it uncomfortable and annoying. Its "scandalous" proves that dates back to Jesus himself, it is unlikely that a disciple would have dared to attribute to Jesus. Indeed, this parable collides with our logic: an administrator who squandered the wealth of his master whom his master will remove the job due to poor management and decided to make a noticeable reduction in the amount owed to I love every debtor. Thus, creditors would receive his master in his house after the owner fired him. And the parable ends saying: " the master commended the dishonest steward for the cleverness with which he proceeded." But how can such a compliment master unjust steward? course, puzzled by the attitude of the master. Undoubtedly, those who listened to Jesus were not expecting the end of the parable ... is a warning to all who do not totally understand that the Gospel is Good News . The key Jesus' message is: you also are in the same situation as this administrator who has the rope around his neck. It's time to make a decision. To the Kingdom of God can not wait. The unjust steward, acting wisely, has secured a new life. Jesus means that, given the current situation in which we live, who wants to be his disciple to have to act with decisiveness and wisdom. What Jesus praises the wisdom, insight and skill with which the manager proceeded to overcome difficulties. And also one final baffled " win friends with money unfair to that when it fails they may receive you into everlasting habitations " . Jesus comes to say that we need not imitate the dishonesty of the administrator, but his ability is as if we say, diligent with your goods please the Spirit of love you carry inside brings you the only true life. If ye enslaved by wealth, not find life, the joy and peace. This parable invites us to be unfair but to be clever , putting our assets to serve the needy. Therefore, says: " win friends with money unfair." Only when we share our money and use it to create brotherhood is possible the Kingdom of God on earth. Christians need to be aware of the need for us to take life. The message of Jesus requires a total rethinking life. Who sincerely listens today's Gospel, he senses that you are invited to understand, to a radically new, the ultimate meaning of goods and orientation of his life. " can not serve both God and money ." should be clarified that in the Greek text does not say "money", but "mammon", which was a Canaanite god, the god of money, ie you can not serve the God of Jesus and "mammon", the god of money. Certainly we call Lord God, but the boss of truth in our lives is the god-money); ("god" is all that is ranked only belongs to God). Money can become an idol . Money can seduce and alienate us: we may think that all purchased with the money. The most important things of life: friendship, love, health , dreams, freedom ... , You can not buy. We are so commoditized that we no longer see things only through this angle. Our consumer life and we can deteriorate even in our interpersonal relationships that counts, sometimes it is not being but having . That is a subtle alienation that separates us from the best of ourselves. Nothing we can raise the money to fully satisfy our deepest aspirations, nor can really make us happier. You can give your heart to many realities turning them into "god", but they end up making us slaves the other and ourselves. Only God as Absolute, frees us from the "idols" and puts us well in life. Currently, for many men and women the highest ideal is to gain more for more. It has awakened in our society an insatiable desire for things. "In meeting the needs we have moved to the insatiability needs." (J. Mardon). Nothing more destructive in the world today that the overvaluation of riches, which generates an unjust social system which eradicates the wing person and destroying community relations. Jesus invites us in the Gospel of this Sunday, not put our heart in having , but to support us and leave our life in Him Jesus invites us to free our hearts from everything that gives us a false security to build on what makes us live fully. Yes, we need our heart anxious, serene, and to open ourselves to the mystery of his presence. He may just be a response to the deepest aspiration of our being. Our prayer for this Sunday could be: "Lord, help us to live our lives in service of love, not money service. Enséñanos a amar con tu mismo amor.           Benjamín García Soriano                                                                                             September 19, 2010