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28/03/2024
Magnificat

Magníficat

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Magnifĭcat [anĭma mea Domĭnum], «alaba [mi alma al Señor
En el cántico (San Lucas 1, 46-55) se observan tres partes bien marcadas.​

Alabanza de María a Dios por la elección que hizo de ella (versículos 46 a 50).
Reconocimiento de la providencia de Dios en el mundo (versículos 51 a 53).

Con esta obra, Dios cumple las promesas hechas a nuestros padres (versículos 54-55).
(A) Alabanza de María a Dios por la elección que hizo de ella.


Texto en español
«Proclama mi alma la grandeza del Señor,
y se alegra mi espíritu en Dios, mi Salvador;
porque ha puesto sus ojos en la humildad de su esclava,
y por eso desde ahora todas las generaciones me llamarán bienaventurada
,
p
orque el Poderoso ha hecho obras grandes en mí:
su nombre es Santo,
y su misericordia llega a sus fieles de generación en generación, a los que le temen.»
Él hizo proezas con su brazo:
dispersó a los soberbios de corazón,
derribó del trono a los poderosos
y enalteció a los humildes,
a los hambrientos los colmó de bienes
y a los ricos los despidió vacíos.

Auxilió a Israel, su siervo, acordándose de la misericordia
-como lo había prometido a nuestros padres- en favor de Abraham y su descendencia por siempre.

Magnificat

«todas las generaciones me llamarán bienaventurada»
Texto original en Griego
Μεγαλύνει ἡ ψυχή μου τὸν Κύριον
καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου,
ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αυτοῦ.
ἰδού γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί,
ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός,
καὶ ἅγιον τὸ ὄνομα αὐτοῦ,
καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεὰς
τοῖς φοβουμένοῖς αυτόν.
Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ,
διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν•
καθεῖλεν δυνάστας ἀπὸ θρόνων
καὶ ὕψωσεν ταπεινούς,
πεινῶντας ἐνέπλησεν ἀγαθῶν
καὶ πλουτοῦντας ἐξαπέστειλεν κενούς.
ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ,
μνησθῆναι ἐλέους,
καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν
τῷ Αβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα

Texto en Latín
Magnificat anima mea Dominum,
et exultavit spiritus meus in Deo salutari meo,
quia respexit humilitatem ancillae suae.
Ecce enim ex hoc beatam me dicent
omnes generationes, quia fecit mihi magna
qui potens est, et sanctum nomen eius,
et misericordia eius
ad progenie in progenies timentibus eum.
Fecit potentiam in brachio suo,
dispersit superbos mente cordis sui,
deposuit potentes de sede,
et exaltavit humiles,

esurientes implevit bonis,
et divites dimisit inanes.
Suscepit Israel puerum suum
recordatus misericordiae suae,
sicut locutus est
ad patres nostros Abraham et semini eius in saecula.

Reconocimiento de la providencia de Dios en el mundo
«Él hizo proezas con su brazo:
dispersó a los soberbios de corazón,
derribó del trono a los poderosos
y enalteció a los humildes,
a los hambrientos los colmó de bienes
y a los ricos los despidió vacíos.»
Versículos 51 a 53

¿Quiénes son los pobres, quiénes son los ricos? Es cierto que todos vivimos insatisfechos, porque somos limitados.Todos los hombres nacen, se desarrollan, se reproducen y mueren. Conviene saber, sin embargo, que no todos nacen en las mismas condiciones, ni se desarrollan en el mismo grado, ni se reproducen con la misma abundancia, ni mueren con la misma asistencia.

Hasta sus enfermedades, con ser iguales, son bien distintas, pues distintos son en cada caso los medios para vencerlas. (…)

Desde luego, la división de los seres humanos en ricos y pobres resulta demasiado tosca, demasiado simple. Existen muchos otros índices de clasificación, culturales, geográficos, religiosos, políticos, raciales, etc.

No sólo hay pobres y ricos, sino fuertes y débiles, listos y tontos, negros y blancos. Pero sucede que los negros suelen ser más pobres que los blancos. Sucede que el rico débil se rodea de servidores fuertes.

Sucede que hay listos y tontos, pero ya se sabe que un idiota rico es un rico, mientras que un idiota pobre es un idiota. «Todos somos pobres». Cuando oigo hablar así, pienso inmediatamente en aquellos que dicen: «Todos somos culpables». Quien así se expresa no pretende acusarse, sino excusarse: diluir sus culpas personales en una vaga culpabilidad general.9​
José María Cabodevilla
Cabodevilla se pregunta por qué el Dios al que canta María prefiere al pobre antes que al rico.
¿Acaso el pobre es bueno? No necesariamente. Dios prefiere al pobre, no «por ser bueno», sino «por ser pobre».
​El rico, según la Biblia, sólo confía en sí, piensa y habla soberbiamente, practica el engaño y la calumnia, condena al pobre,
declara culpable al inocente, se vuelve contra Dios y lo desprecia, en su corazón dice que no existe o que Dios no se ocupa de los humanos
y que podemos hacer lo que queramos sin que Dios nos vea.
El pobre según la Biblia no maldice ni envidia; se vuelve siempre a Dios y su esperanza nunca le falla.
Para muchos, los antropomorfismos ofrecen una imagen de Dios tosca y grosera.
Pero María utiliza los antropomorfismos: en el cántico dice que Dios «pone los ojos» en ella, «dispersa», «derriba» y «despide con las manos vacías» a unos, «enaltece» y «colma de bienes» a otros. Dios es alguien que «auxilia» y «se acuerda». Esta es la imagen más próxima al Dios del cristianismo, como lo expresa muy bien un contemporáneo:

Entonces llegan los puristas, los teólogos de estricta observancia, aquellos que se han apropiado de la alta misión de defender el honor de Dios, y nos imponen de él una noción aritmética, aséptica, un vino tan filtrado que sólo es agua, un Dios tan exangüe que sólo es una réplica de Dios en yeso.

iglesia de la visitación,
Iglesia de la visitación

Un Dios que tiene boca y no habla, tiene oídos y no oye. ¿Cómo van a recurrir los hombres a él?, ¿cómo podrían los pobres confiar en él, quejarse, suplicarle, llamarle en su ayuda? Se impone urgentemente una vuelta al Dios de la Escritura, una enérgica purificación de esa idea de Dios presuntamente tan pura, pero que en realidad viene lastrada por los viejos prejuicios de una filosofía helénica, pagana, que ya desde los comienzos influyó en nuestra teología mucho más de lo deseable.

Hace falta convertirnos –más y más, incesantemente– del Dios de los filósofos al Dios de Abraham, de Isaac y de Jacob, al Dios de nuestro Señor Jesucristo.

Un Dios que tiene boca y habla, tiene ojos y ve; cuida de los lirios del campo; conoce el número de cabellos de mi cabeza; está a mi puerta y llama, pasa la noche entera esperando, cubierto de rocío; persigue a la amada infiel por entre los bosques y los riscos; se sienta conmigo a la mesa. Sucede que esta manera de hablar, esta idea de Dios, no sólo es más elocuente que ninguna otra, sino también más verdadera.

Porque revela sobre Dios una verdad muy profunda que ningún otro lenguaje podría expresar ni ninguna otra vía de conocimiento podría captar: la verdad del Dios vivo.9​
José María Cabodevilla

¿Cabría imaginar predicción más inverosímil que ésta?… Una muchacha de quince años escasos,
desprovista de bienes de fortuna y de toda posición social, desconocida a sus compatriotas y habitante de una aldea no menos desconocida, proclamaba confiadamente que la llamarían bienaventurada todas las generaciones.

¡Fácil parecía coger la palabra a aquella muchacha profetizante con la certeza absoluta de verla desmentir antes de la primera generación!

Hoy han pasado veinte siglos y puede hacerse el cotejo entre la predicción y la realidad.
Ahora puede ver la historia sin trabajo si María previó con justeza y si la humanidad hoy la exalta más que a Herodes el Grande, entonces árbitro de Palestina, y que a Cayo Julio César Octaviano Augusto, entonces árbitro del mundo.​
Escrito por Giuseppe Ricciotti

También te pude interesar : Murio la Virgen María?

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