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From today, the commentary on the gospel will have a different form:
In general comment only the text of the Gospel, to prevent leakage. But the most important and new is involved in an issue raised by the gospel and in his treatment of deeper and broader.
Today we begin with the theme of acceptance that leads us to reflect on the fundamental value of the relationship between people.
Basically put the text of the Gospel according to the Roman rite, with a commentary by qualified authors.
GOSPEL of Ambrosian rite
Reading of the Gospel according to Matthew 10, 40-42
at that time. The Lord Jesus said, "Whoever welcomes you welcomes me, and whoever receives me receives him who sent me. Whoever receives a prophet because he is a prophet, will have the reward of the prophet, and he who receives a fair because it is a right, will have the reward. Whoever gives to drink even one glass of cold water to one of these little ones because he is a disciple, verily I say unto you, do not lose his reward. "
Comment
the Gospel in a few lines (always remember that is the word of Jesus) has a profound theory of personal relationships:
- Jesus wants to be accepted by all people; He will say welcome welcome life. Then you need to choose to accept it if you want to get in real life.
- the warmth of the next person will carry the warmth of the person of Christ, and accepting the man accepts God
- is an original idea of \u200b\u200bthe gospel.
find this novelty in another important passage from Matthew: "Teacher, in the law, what is the greatest commandment?". He said, " shall love the Lord your God with all thy heart and with all your soul and with all your mind. This is the great and first commandment. The second is like that: You shall love your neighbor as yourself . On these two commandments hang all the Law and the Prophets. "
Here the two commandments to love God and love of place are inextricably linked. This bond of Christianity is not a theory but a real life. Faith in Christ becomes opening of the heart and hands of men, in an attitude of service and love.
- seems that the speech is restricted only to the disciples. In fact, the argument applies to all men, that in Christ have been made children of God
- the words of Jesus can be extended to all men because men need to be upheld another. Man is not self-sufficient, even if you think of it.
- Martin Buber. For thorough discussion on the necessity of human relationships as a way essential to understanding the creation of the person, help us make the thought of philosopher Martin Buber Austrian jew. If it's a bit difficult to make the effort to think or ask me via mail.
I and Thou (Ich und Du)
In his philosophy, Martin Buber stresses the propensity to double the world
the relationship I-Thou and I-it relationship.
Neither I nor you live separately, but they exist in the context of I-Thou, before the sphere of the ego and the sphere of you. Thus, neither the ego nor it exists in isolation, but exist only in the context of I-it.
The I-Thou relation is absolute only in relation to God - the eternal you - and can not be fully realized in other domains of life, including human relations, where I-Thou often gives way to the ego-it (I -You or I-it does not depend on the nature of the object, but the report establishes that the person with the object).
The human being can not be transfigured and access to a dimension of real life without getting in the I-Thou relationship, thus confirming the otherness of the other, which involves a total commitment: "The first word I-Thou can not be said if not from one piece, instead the word I-it can never be said in his whole being. " You and I are two sovereign beings, one does not try to influence others or to use it. According to Buber
man can live without dialogue, but who never met a "You is not fully a human being. However, anyone who enters the universe of the dialogue takes a considerable risk since the I-Thou relationship requires a full opening of the ego, therefore exposing themselves to the risk of rejection and outright rejection.
The subjective reality of the I-Thou dialogue is rooted in , while the instrumental relationship I-it takes place in monologue, which transforms the world and the human being in question. The plan of the monologue the other is objectified - is perceived and used - as opposed to the level of dialogue, where you met, recognized and named as being singular. To qualify the monologue Buber speaks of Erfahrung (experience a "surface" of the external characteristics of the other) or Erlebnis (an interior insignificant) who opposes Beziehung - the real relationship between two human beings involved.
The "narrow watershed"
These beliefs are opposed to both ' individualism, where the other is not perceived in relationship to themselves, as the prospect collectivist , where' Everyone is in favor of concealed company.
Some have used this idea to explain the biblical passage of the "loss of language" no person shall be appointed, because the language only knows a single voice. Babel entire lives under the boot of a leader who has one idea: But God is equal to intervene These, then, giving birth to the feeling of being full, not cosificato. For Buber
a person can not live in the full sense of the word if not in the ball-human: "On the close watershed where you and I meet, in the intermediary," which is an existential reality - an event that occurs really between two human beings.
The face of the Other and the face of God
The thought in Buber with his view that affirms the essence of life as report why do not you give a subjectivity that is not simultaneously intersubjectivity seems to be moving towards a unified concept of ' be , however, this direction of his thinking stops right there when it comes to addressing the two realities, the human and divine treated so far belong to two different orders. He in fact repeat unit as a dialogue, "the pair I-Thou," the face of the yes refers to the face of God but it is not the face of God keeps the irreconcilable gap between the mundane reality and the divine reality separation as insurmountable.
This difficulty Buber's philosophy of Christian is overcome by the announcement of the Incarnation of the Son of God, the Incarnation of God, also called the Totally Other, because you can not know without that he himself proves, it takes on human flesh, you Son Man, if they can look at the face and as he himself says, every time we welcome a man accepts God and dissolves any schizophrenia between the transcendent world and immanent world.
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