Chinai un poco l'orecchio per ricevere la sapienza;
vi trovai un insegnamento abbondante (Sir 51,16)
1.0 - INTRODUZIONE
1.1 – Ben Sira (o Siracide) è uno scriba che unisce l’amore della Sapienza a quello della Legge (Sir 1,23); ardente di fervore e molto respect for the things of God writes this book in Greek between 190-180 BC. First, states that true wisdom comes from the Lord, its principle is the fear of God, as souls and brings happiness.
Thinking about this troubled that foreign occupation introduced pagan customs, evokes the glories of the past with a certain melancholy about it and hopes that they can in a sense to return the time of the Judges and the Prophets: their bones flourish again in the tombs (Sir 46.12). Ben Sira is the representative par excellence of the Hasidim - the pious of Judaism in Israel who remain humble and faithful in the ground will take root in the preaching of the Good News of CristoSof 2.3).
1.2. - The purpose of the book of Sirach is simple and present: because fans know they can move forward more and more in a pipe under the law (Sir Prologue 13-14). To achieve this you should read the book with kindness and attention (v. 15) because this is a writing of great educational value (V.29) and an education for those who want to bring their costumes to live according to the law (v.35): Great peace for those who love your law, do not stumble on his way (Psalm 119.165).
Ben Sira is basically a very easy book to read, even if not always consistent in his speech: it is the written word of a wise and faithful son of Israel who are already living as one who communicates the wisdom born of joyful practice of the Torah, the Way of light, expressed as the Law for Israel.
2.0 - METHOD FOR READING
2.1 - Based on the principle that Scripture is self-explanatory, with the Holy Scripture itself, without ever running out of understanding of the text, indeed, always offering new luca, it should be noted that the Word of God looks at my life, my story actually lights up and asks to be fulfilled in me. closer to me, you who desire me and filled my products. Because the memory of me is sweeter Honey, the possession is sweeter than honeycomb (Sir 24.18 s).
In this sense, reading the Bible becomes profitable, if I consider it as a word that God intended for me personally, if I leave today to be questioned by him, the word becomes light to my feet, like a lamp that illuminates the path Life Psalm 119:105). The element, therefore, that frames the book of Sirach in the mirror and reflect upon their lives, and fear of the LORD from the first page that appears. It is not fear or awe of God but the way I relate with him, expressed through religion, piety and devotion. beginning of wisdom is to fear the Lord (Sir 1:12). Send us back to the book of Proverbs with a very interesting footnote that says: The fear of the Lord is the beginning and the culmination of a deeply religious wisdom, which develops an interpersonal relationship with the God of the , so that fear and love, submission and trust are the same (see note on Pr 1.7).
Starting then from the quotations from the memorandum, we can find other texts on the fear of the Lord. For example: Blessed is the man who fears the Lord takes delight in his commandments (Ps. 112.1); Fear God and keep His commandments, because this man is all Eccl 12:13). And again: The Lord humbled .. because you have not researched the fear of the Lord and your heart is full of trickery (Sir 1:29).
In reading, therefore it is necessary to pause more often to study the Word of God, using the notes and references placed at the bottom of the page, paying attention to the citations accompanied by a cross because they contain an important explanation (such as we have seen for Pr 1.7 +). It is also good to write in a notebook the words of Scripture that affect the most, along with some personal reflection.
The most important thing in this course is to not rush to move forward, far from it. After invoking the help of the Holy Spirit as the opening prayer, begin reading the selected text, leaving lead by the Lord who wants to talk to your life. If you find something inspiring and beautiful, stop and start praying that the Word of God penetrates deeply into the heart and begins to take place. If one step does not say anything, continue reading very quietly until you find something to their lives.
2.2 - God speaks. Through reading a calm and thoughtful, I realize that God is present in our lives through His Word and question us very personally. Not only that, but it also speaks to us through the events of our life, even so, they become for us, in a sense, the Word of God, because they contain within itself the development of the plan of love (Vatican Council II - Dei Verbum, 2) that God has done for our life. Take an example. I read the Word: If you desire wisdom, keep the commandments, then the Lord will give you (Sir 1:23). We consider therefore that the non-observance of the commandments us away more and more from divine wisdom, the wisdom we really try? Or as David despise his word (2 Sam 12:9), do the opposite?
And again Accept whatever happens to you, be patient in the events dolorose, perché con il fuoco si prova l’oro e gli uomini ben accetti nel crogiuolo del dolore (Sir 2,4). Se consideriamo questa parola per la nostra vita, allora ci verrà spontaneo dare uno sguardo alla vita personale e vedere quanti eventi dolorosi, situazioni e persone non abbiamo saputo accettare. Ci si riaccende la memoria e incominciamo a ricordare sofferenze, ferite non rimarginate, divisioni e rancori… sono tutte cose che andranno via via purificandosi nella misericordia di Dio, dopo averle fatte risalire alla memoria, fino a diventarne serenamente consapevoli.
3.0 – LA PURIFICAZIONE DELLA MEMORIA.
3.1 - Giovanni Paolo II aveva utilizzato questa espressione per chiedere perdono durante the Holy Year for the sins committed by the church over the centuries. It is a gesture of humility and truth that is essential for our spiritual growth that occurs through the conversion.
assiduously approach to the Word of God, the Lord illuminates the reality of our lives, comforts us and invites us to go from listening to prayer because the Word heard is fulfilled in us and bear fruits of conversion. Without this necessary step, there can be change in us, lift us up and after reading, smemoratiiam returning as before If one hears only and does not put into practice the Word, like a man observing his natural face in the mirror and has run just noted, goes away and immediately forget it was (James 1.23 ff).
As we have said, the word is explained by the very word. Alongside Sir 2.4, we see indications that invite us to go to the letter to the Romans and even to that of James. We rejoice in our sufferings, knowing that tribulation worketh patience and patience a virtue tested and perseverance brings hope (Rom 5.3 to 4). Next to these verses, then there are other references. For example we can see I Corinthians that speaks of the three theological virtues, well explained in the corresponding note: And now these three remain: faith, hope and charity, but of all the largest is love (1 Cor 13:13).
3.2 - With the light and joy that we can now give you the word to remember the past where we received many thanks and also many wounds, sins and sorrows. Now we are able to recall all this now in retrospect, with gratitude and at the same time with regret, knowing that God is holy and merciful in all, not condemnation, but rather in Jesus heals and saves his son, crucified and risen. There is therefore now no condemnation for those who are in Christ Jesus For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death (Romans 8.1 ff). Then we can understand how we have strayed from the Lord, as we have been in anguish for not having always had the light of his merciful love, how many mistakes and lacerations, facts and events caused by ignorance!
3.3 - Now we come to realize that the Lord heals all these really deep, we ask, we crave it. The Lord forgives all your sins and heals all your diseases (Ps. 103.3). Prayer becomes more and more humble and constant as that of the known Russian pilgrims and the publican in the Gospel who beat his chest Lord Jesus, have mercy on me that I am a sinner (Luke 18:13)!
Then we begin to pray, for example, to the person with whom we no longer talk for a long time, we wish to reconcile with the Lord, prepare a sincere and thorough examination of conscience including, on the one hand, all these situations for sin were shown by listening to the Word of God, and all the other wonders that He has made continuously in our lives, despite our disbelief. Contemplating his thanks also supports us in confidence of his mercy.
3.4 - Every passage of Scripture can not only enlighten us about our sinful situation today, but also on all those we experienced in our past life and that perhaps we have not always made to be sin before the Lord, through ignorance or neglect. Here we must build a new vocabulary to give a name to so many sins that not even know as such, to be able to recognize and confess. For example, perhaps we never confessed he did not put before us the fear of the Lord or be very proud, proud, etc. ..
For each citation of Sirach then you can stop to take an overview of the Ten Commandments, the seven deadly sins, the five precepts of the church, the seven corporal works of mercy and the seven spiritual works of mercy, sins against the Holy Santo, the sins which cry to God, the lists of sins that found in the Bible, particularly in the New Testament . Should not however be forgotten that the opposites are the grace of forgiveness which are the seven gifts of the Holy Spirit, the three theological virtues and the four cardinal virtues.
3.5-INDICATIONS POSSIBLE FROM OFFERS Sirach
beginning of wisdom is to fear the Lord (Sir 1:12).
In such circumstances I have moved away from the fear of God?
Accept whatever happens to you, be patient in the painful events, because the fire gold is tested and acceptable men in the crucible of pain (Sir 2:4). What is not
I accepted my life, up to the rebellion?
The Lord wants us to honor his father by his sons (Sir 3:2).
The duty to assist parents in old age, free dall'affettività ill help us in the education of their children.
Son, perform your tasks in meekness; the greater you are, the more humiliated (Sir 3:17-18).
lack of humility in our life choices, not content with small things, often passing over others.
A stubborn heart eventually will fall into evil, misfortune non guarisce il superbo (Sir 3,25).
Quanti affanni nella vita a causa della nostra ostinazione e dell’orgoglio?
Figlio non rifiutare il sostentamento al povero, non essere insensibile allo sguardo dei bisognosi (Sir 4,1).
Insensibilità riguardo al prossimo che si trova in necessità. Quante volte abbiamo chiuso la mano per non donare?
Non essere arrogante nel tuo linguaggio, fiacco e indolente invece nelle opere (Sir 4,29).
Parole inopportune, parzialità, arroganza nel linguaggio, incapacità di ascoltare e di fare silenzio (Cfr Sir 5,11).
Non seguire il tuo istinto e la tua forza, assecondando le passione del tuo cuore (Sir 5,2).
Spesso noi pecchiamo di arroganza e siamo troppo sicuri di noi stessi anche davanti al Signore. Perché aspettiamo a convertirci al Signore? (Cfr Sir 5,7).
Siano molti che vivono in pace con te. Per un amico fedele non c’è prezzo (Sir 6,6.17).
Stare in pace con coloro che vicono con noi e attorno a noi. Costanza e stabilità nell’amicizia e nella mie relazioni con gli altri.
Non cercare di divenire giudice che poi ti manchi la forza di estirpare l’ingiustizia (Sir 7,6).
Lies, judgments of others, injustice ...
3.6 - This is a slow and sometimes suffered, but necessary, certain that it will bear fruit over time, perhaps discovering the Sacrament of Reconciliation or Penance (Confession) that can be repeated each time that we understand that the Lord wants to heal in this or that aspect of our spiritual life.
At the same time will develop in us a sincere love of Jesus crucified and risen, who is burdened with the immense amount of our sins, like a gentle lamb that is sacrificed, but that does not open his mouth (Isaiah 53.16).
4.1 - CONVERSION. The sacrament of penance, or Riconciliazione è strettamente legato all’annuncio del Kerygma di Gesù crocifisso e risorto che ci chiama a conversione e ci conduce alle acque del Battesimo. Questo significa aver sperimentato la presenza salvifica di Dio in noi, aver ascoltato la sua voce di misericordia, accolto la promessa di guarigione del nostro cuore malato di egoismo e di peccato, in una parola riconoscersi peccatori per aprirsi alla Buona Notizia affinché la salvezza si compia in noi.
4.2 – Convertitevi, perché il Regno dei cieli è vicino (Mt 4,17), Gesù stesso è presente e ci offre la conversione a causa del Regno dei cieli. Che cos’è, cosa significa CONVERSIONE? La métanoia , etymologically change of feelings, means a renunciation of sin, a 'repentance'. This leads to regret that the past is usually accompanied with a 'conversion' by means of which man speaks to God and start a new life. Conversion includes this inner determination to break definitively with sin (ss Sir 17.20), which is the cause of all suffering as separates us from God and at the same time, to accept in faith the Spirit of God who gives us power to set our lives on a new moral compass. Repent and turn away from all your sins and iniquity will not be because of your ruin. Relieve da tutte le iniquità commesse e formatevi un cuore nuovo e uno spirito nuovo. Perché volete morire, o Israeliti? Io non godo della morte di chi muore. Convertitevi e voi vivrete (Ez 18,30ss). Io non sono venuto a chiamare i giusti,ma i peccatori a convertirsi (Lc 5,32).
4.3 – La trasformazione interiore (Ef 4,23ss) del nostro essere non si realizza di botto, ma progressivamente, attraverso l’ascolto della Parola di Dio, l’esercizio della fede per accogliere la misericordia di Dio che giunge a noi attraverso l’azione efficace dei sacramenti che danno ed aumentano la grazia di Dio in noi; questo ci porta a vivere una vita di comunione con Dio e con others, in mutual charity. All this is desired, sought in constant prayer (cf. Ps 32).
4.4 - Another element of the conversion is to do penance including the fact that they actually get on the way back to the house of the father who awaits us and comes to us (cf. Lk 15:11). Do penance is to practice asceticism, which is the concrete daily effort, sustained by the grace of God, to put off the old and the new play, losing their lives to Christ, overcoming all that comes from meat, for the prevailing spirit that comes from the (Ga 5.13 to 26).
4.5 - Closely penance is linked to the reconciliation with God, with oneself and with others, it requires the defeat of sin in us. The essential act of Penance, also part of the penitent, is contrition, that is clear and decisive rejection of the sin committed, together with the determination not to commit more (Is 1.10 to 20), for the love I bear contrition to God and the soul becomes the principle of conversion that brings man to God
the conversion joins a greater closeness to the holiness of God, the joyful discovery of his love and free from sin, happiness to be saved (cf. Apost. Apost. Reconciliatio poenitentia et n ° 31). Today, many men who do not know this joy deep within the heart of one who has discovered the truth and new life in Christ. Do not do evil, because evil does not take you. Depart from iniquity, and it will take away from you (Sir 7,1.2). Possess therefore these promises, beloved, cleanse ourselves from every defilement of flesh and spirit, thus fulfilling our sanctification in the fear of God (2 Cor 7:1).
THE WORD OF THE CHURCH
1. It pleased God in his goodness and wisdom, to reveal himself and make known the mystery of his will (cf. Eph 1:9) by which men Through Christ, the Word made flesh, in the Holy Spirit have access to the Father and to share in the divine nature (cf. Eph 2.18, 2 Peter 1:4). With this revelation, the invisible God (cf. Col 1:15, 1 Tim 1:17) in his love speaks to men as friends (cf. Ex 33:11, Jn 15, 14-15) and moves among them (cf. Bar 3:38), and to invite them into fellowship with him.
This plan of revelation is realized by deeds and words having in inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words and the words proclaim the deeds and the mystery they content. The deep truth, then God is both della salvezza degli uomini , per mezzo di questa rivelazione risplende a noi in Cristo, il quale è insieme il mediatore e la pienezza di tutta intera la rivelazione (Cf Mt 11,27; Gv 1,14 e 17; 14,6; 17, 1-3; 2 Cor 3,16 e 4,6; Ef 1,3-14).
2. Il dinamismo della conversione e della penitenza è stato meravigliosamente descritto da Gesù nella parabola detta «del figlio prodigo» il cui centro è «il padre misericordioso» ( Lc 15,11-24 ): il fascino di una libertà illusoria, l'abbandono della casa paterna; la miseria estrema nella quale il figlio viene a trovarsi dopo aver dilapidato la sua fortuna; l'umiliazione profonda di vedersi costretto a pascolare i porci, e, peggio yet, at wanting to feed on the husks the pigs ate, reflect on the lost assets, repentance and decision to plead guilty before his father, the return journey, the generous welcome of the father, the joy of father, these are characteristic of the conversion process. The beautiful robe, the ring and the festive banquet are symbols of new life, pure, dignified, full of joy that is life for man who returns to God and in the bosom of his family, the Church. Only the heart of Christ, who knows the depths of his Father's love could reveal the depth of his mercy in a way so full of simplicity and beauty.
3. The conversion to Christ, the new birth of Baptism, the gift of the Holy Spirit, the Body and Blood of Christ received as food have made us "holy and blameless before him" (Eph 1:4), just as the Church , Bride of Christ, is "holy and without blemish" (Eph 5:27) in front of him. However, the new life received in Christian initiation has not abolished the frailty and the weakness of human nature, nor the inclination to sin that tradition calls concupiscence, which remains in the baptized to support their evidence in the struggle of Christian life, aided by the grace of Christ. This is the struggle of conversion directed toward holiness and eternal life to which il Signore non cessa di chiamarci (Cf LG 40).
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