Gospel according to Matthew 21, 1-9
at that time. As they approached Jerusalem and came at Bethpage, to the Mount of Olives, the Lord Jesus sent two disciples, saying: "Go into the village in front of you and soon you will find a donkey tied, and a colt with her. Untie them and bring them to me. And if someone tells you something, answer: "The Lord needs them, but they send back immediately". " Now this was because it might be fulfilled which was spoken through the prophet: "Say to the Daughter of Zion, 'See, your king comes to you, / meek, and sitting upon an ass / and on a colt, the son of a beast of burden. " The disciples went and did what he had ordered them Jesus took the donkey and the colt, they put on them their cloaks, and he sat down. The crowd, very numerous, spread their cloaks on the road, but others cut down branches from trees and spread them on the road. The crowd before him and those who followed him, shouting, "Hosanna to the Son of David! / Blessed is he who comes in the name of the Lord! / Hosanna in the highest heaven. "
COMMENT
A modest buy popular acclaim, in the Gospel of Matthew, the charm of a
triumphal scene of Jesus in the holy city, with all the dignity and royal messianic evangelist
resumes, thinking the text of the prophet Zechariah .
However, the triumph, however, binds the passion. The quotation of Zechariah
be borne in mind, meekness and humility. In fact, from the above Zechariah are removed two adjectives:
"He is just and victorious" (Zech 9:9) as well as the words are replaced,
"Rejoice greatly, O daughter of Zion Shout aloud, O daughter of Jerusalem" with
"Tell the daughter of Zion "in Isaiah (62.11).
Matthew focuses on Jesus "meek" (humble). These, in fact, does not come up victorious
a fiery steed, but on a humble donkey, as a preacher of peace (Zech 9:10).
Jesus, ascends the temple was involved in an improvised triumph, which, to tell the truth, even
caused him, then take possession of the holy city and drive out the moneylenders (21.12 -
17).
The crowd stretched their clothes and shake the branches of trees as marks cheers. These
however, are dangerous because they refer to the royal dignity, acclaimed
so simple and naive.
Psalm 118.19 refers to the crowd in "Feast of Tabernacles" and "dedication of
were" a joyous procession, "in procession with leafy branches
up to the altar." The pilgrims, who will probably accompany Jesus or his fellow Galileans
, camped outside Jerusalem, remember this custom
and organize a party in a rough and low. The acclamation "Hosanna" means, initially,
"Ah, save us" but then it became a joyful cry, which is followed by the cheers
messianic, taken from Psalm 118.25-26.
The Lord is not like we least expect him. Do not show through our projects nor
our revenge. He annulled the victories. When it comes, brings a peace proposal and
news to which only the simple people, who believe in Him, confident answer.
He does not guarantee anything about what we expect. For his triumph borrows
us to the little things that we have: the donkeys, the party, the cloaks, the branches of trees, the shouts of acclamation
, confidence. He shows no need for power or fighting forces,
or desires of triumph.
He does not want anyone to win, and this should be clear in our world
sensitivity of the believer.
We like to think that Christ 'rule, winner, reigns. " Christ is to serve, to love
to death, to provide clarity and clarity on what really counts.
And these words should be read in the blood of the martyrs in the early twentieth century Mexico. But then the
desire to prove and win makes us easily when we want and
fundamentalists claim to prove and defend the power of God, but He gives us a way
freely to Him, the Lord who accompanies us discreet and invisible
welcomes us and communion with a hug. Welcomes us as humble witnesses to the will of the Father who loves and
does not win.
studied Christianity in dialogue with European culture
Christians all of a piece of Cardinal Kurt Koch
Secularization or secularism?
democracies of Western Europe are often characterized as materialistic and hedonistic. But is the notion of secularization that returns more often in the speeches of the Magisterium of the Catholic Church. A look a bit 'close this proves to be too vague term to describe our Western societies. This is mainly for three reasons, we will examine one after another. In his ecclesiastical
the term 'secularism' is often used in the negative, and this justifies resistance of the Church in a modern world that is separated from it. One reason for this defensive position is to be found in some confusion between secularization and secularism as a cultural thing as political and economic process. Seen this way, secularization is not necessarily understood as a rejection of the Church and a progressive de-Christianization. Instead the Church should enjoy that Christianity in Europe also exists in a secularized form, proof that it sent the fruits of the gospel to the whole society: respect for freedom of conscience, the inviolable dignity of every person, the duty of the interference of others protection (Including and especially the lives of people with disabilities or injuries), compulsory education, to name but a few particularly significant. All of these are treasures secularized gospel. Some of them were in fact fully recognized as such only once secular! A Christian
mobilization against this kind of secularism is therefore the result of a serious misjudgment. If in fact the cultural secularization certainly implies the breaking of a bond with the Church, this does not amount to a de-Christianization.
This belief has been condensed from the Protestant theologian Trutz Rendtorff in a lapidary formula: "Secularization, having a cultural, not a concept that is opposed to Christianity. " On the other hand it is possible to reject another Rendtorff thesis that "secularization, as a movement that is opposed to Christianity, is only produced as a result of deliberate political pressure." If in fact the situation in former communist confirms this thesis, that 'only' is too much: not always so. To the east to the west as the secularization that it sometimes took the form of a process for becoming a dangerous anti-Christian secularism, but not necessarily always took this form. Thus we show the dark shadow of the recent situation in Western Europe, but that's only if properly perceived secularization was first seen in the positive light of the Christian faith.
This light is in turn accompanied by another shadow, and most disturbing, produced by Christianity itself. The sectarian divide in Europe, with its dire consequences of war, the tragic failure of churches to maintain religious peace, all that, historically, has led to the need to subtract the civil life, in important areas, religious contradictions, place in a secular context. Deplore the secularism of Europe or the forgetfulness of God, Martin Buber called 'eclipse of God' is equivalent to the Churches to do first self-criticism. For the churches of Europe a former Communist self-criticism that must lead to recognition on the one hand that the collapse of the totalitarian system is a huge opportunity for the community of faith, but on the other hand, it does not guarantee anything for the success of such communication. This does not mean that the Church must now take the place of the state and civil society to dictate its policies. Christianity has the vocation to remind the legislature needs the gospel, not replace it.
Secularization vaguely religious or postmodern?
Communication of the faith is thus not an alternative solution against secularisation. However, it is a way of overcoming secularism, which caused a tremendous lack of God in European culture. But modern societies are so much wicked as you would have us believe? This question leads us to consider a second reason why the concept of secularization seems ill-suited to characterize Western societies. In fact, this idea of \u200b\u200bsecularization is often linked, especially within the Church, to the following effect: in our modern societies, religion and Christianity have done more. A similar analysis has apparently by his predictions of sociologists of religion. Max Weber, for example, has characterized the secularization as a process of 'disenchantment' of the world. In it he saw the inevitable fate of industrial societies. In his later sociologists of religion have agreed that the secularization process was irreversible.
This 'dogma', however, is now largely abandoned, replaced by that of persistence (or return) of religion. According to this
do not have to wait for an unlimited development of secularization.
Modern societies of Western Europe by themselves create a need for meaning, through the void that secular culture is not able to overcome. In fact, religion is again very much present in our Western societies, whether through the esoteric or new age. Develop entirely new forms of religion, at the same time where the churches are emptying. According to Walter Kasper is a "mixture almost impossible to define, whether a so-called mysticism and Eastern meditation. Often of the feminist and environmental movements, where myths are very timely. " Redemption, as pointed out by the Catholic theologian, not without humor Tiemo Rainer Peters with a nod to Eugen Drewermann, is now nothing more than "the liberation of the soul distressed, ripped the complex whirl of society and dipped in the comfort of a religion Private. "
Expectations of Feuerbach, Marx, Nietzsche and Freud have proven false, as so many superstitions. But on the other hand, it would be illusory conclude that the Christian faith could replace these illusions!
In our society it is anti-religious superstition was replaced by a religious superstition. At this point in western Europe, the explosive issue for the Christian Churches is not the conflict between belief and disbelief, but that between faith and superstition, between worship and idolatry. The confusion between Christian faith and patriotic religion or 'civil religion' is a strong variant of idolatry. This is considered capable of ensuring social order, but as pointed out by the Catholic theologian Francis Fiorenza, civil religion in "the universality of religion is undermined by nationalist particularism." The great temptation then is the idolatry of nationalism. The Christian churches succumb to this temptation if, as noted by Eberhard Jüngel, enabling it to "offer their services as civil religion in Europe in the process of unification, instead of calling the right of all believers to be located in a constructive manner and critical of the city. " Secularization
cultural or political difference?
There is a third reason why the concept of secularization is not suitable to establish a new statement of faith in contemporary society. Certainly the churches have lost the privileged position of a time, but still fulfill an important role, especially at the margins of society, occur where the social needs to be answered. In this respect, modern society assigns two missions to the churches. First, the churches always have the right to influence the conduct of individuals.
But this mission is mainly seen as a compensation function. The churches share the fate of the institutions of free time in general. According to the analysis of Jürgen Habermas, free time is tied to its opposite, the working time. Serves to reconstitute the ability to work to compensate the hard work physically and mentally exhausting. It is therefore expected from the churches this relief, especially on Sundays, through a bit 'of blaze public holiday to compensate for the monotony of the week.
long as the churches respond to this expectation receive some consideration. But as soon as they strive to forge and to humanise the everyday world, that of the week, are perceived to be pursuing the intolerable interference in the fields of politics and business, religious and sent to the space allotted to them.
Secondly, the company relies on management Churches of the precariousness of life. It is assumed that the churches assume that is part of human finitude, especially the extreme situations of guilt, suffering, sickness and death. It is assumed that bring comfort (or anesthesia?) With the promise of a better life hereafter. Churches get it the status of "spiritual fire" or "sense of pharmacies." Until respond to this expectation in this case also receive some consideration. But do not just want to go beyond the help given to people crushed by the gears of society, and attempt to block these gears, you hear new allegations of interference in a prohibited area that is not theirs.
This dual destination of the Church in a religious context is clearly defined what is called privatization of religion.
A similar process of social disruption and retrocession of the Churches in the private sphere raises a crucial question to Churches. How to fall in this shattered society and to proclaim the Gospel in a credible way?
According to sociologist Franz-Xaver Kaufmann, you have only three options to meet that demand.
First, those who are wont to call the traditionalists captures well what is at stake, but does not offer any useful therapy.
They dream of restoring the situation in the Middle Ages. Since this is impossible, strive to maintain their place within the confessional, the signs of the ancient Christian societies. This view tends to be regressive of 'reserves' of religion.
Although there are still remaining, such a choice is outdated and does not offer any prospect to take place for a new evangelization.
Secondly there is a liberal view, widely held, that is for the Church in responding to inquiries, as part of compensation or the management of precariousness. The problem is not that the Church meets those expectations, which are certainly part of his mission, but only to respond to them. In this case not only in danger of becoming just a service provider which markets its products on the market for meaning in life, but would also be tempted, at this point, let's lay out its tasks and its mission from the expectations of society rather defined from the Evangelist.
Third, faced with these two drifts unpromising, is the missionary option. It aims at overcoming the boundaries of the meaning and religious, as determined by the company. Does not accept, as emphasized by the brothers and Gerhard Norbert Lohfink, "leave a bourgeois society and individualistic relegate the Church in the religious and the transcendent." He also wants to act as a criticism of society and the dominant currents of today. For her, the statement of faith is to spread the gospel, such as salt, in all areas of social life. It seems clear that this option only really makes a statement of faith in the European context. The Church must learn to accept without complex surrounding pluralism, relativized that his own existence. This does not relieve in any way challenge the Church from announcing to all and the absolute truth of the gospel, but it must make conscious that this announcement universal gospel, for it is an undoubted truth, that in modern society is not a 's statement in the midst of others. This will appear all the more easy as, first, will be convinced to derive its authority only from the 'authority of Christ pleading "and, on the other hand, will remember that it is precisely thanks to the sheer force of the Gospel and practice of charity, without recourse to arms century, which itself has historically prepared the pluralism of modern society, secularization does not guarantee sufficient degradation to a totalitarian secularism.
Roman Rite
COMMENT
Matthew
3.1 to 12 1 In those days came John the Baptist preaching in the wilderness of Judea
2 saying
"Repent, for the kingdom of heaven is
near. " 3 For he is the one of whom had
spoken by the prophet Isaiah when he said: "
Voice of one crying in the wilderness, Prepare ye the way of
Lord, make his paths straight."
4 And he, John, wore a dress
camel hair and a leather belt around hips
, his food was locusts and wild honey
. 5 Then Jerusalem, all the
Judea and the whole area along the Jordan
flocked to him 6 and were baptized by him
in the Jordan River, confessing their sins
. 7
Seeing many of the Pharisees and Sadducees come to his baptism
, said, "You brood of vipers! Who
did
believe they can escape the wrath to come? 8 Bring forth therefore fruit worthy of
conversion, 9 and
do not think you can say to yourselves, 'We have Abraham as our father. "
Why I say that from these stones God can raise up children to
Abraham. 10
Already the ax is laid unto the root of the trees: therefore every tree that does not
good fruit is cut down and thrown into the fire
. 11
I baptize you in water for repentance, but he who comes after me is mightier
me and I am not worthy to carry his sandals
he shall baptize you in the Holy Spirit and fire
. 12 He holds the shovel and clean
his floor and gather his wheat into his barn
, but will burn the chaff with unquenchable fire
.
John the Baptist is the forerunner of the Messiah. He is aware that
time of salvation is being made and calls for the conversion
people of Israel. The kingdom of God is coming and prepare
be converted from sin to live in justice.
Isaiah had already announced its report on the world stage with
this mission: to prepare people's hearts for the coming of the messiah
.
John is in the desert, far from the places of everyday life,
desert as a place where we rediscover the basics that allow you to live
: locusts and wild honey, which indicate the expectation
the Lord. The desert is the place where the Lord leads his people
to relive the bonds of love that binds him to himself (Hosea 2:16; Os
11.1-6), to make him experience the justice of God against him, so he can
he live it fully.
The essence of John's life was a sign of well-understood by his contemporaries
, who saw in him a man worthy of belief, one that has not
other interest that is to announce what he heard. For this
going to confess their sins to him.
Who is he strong in their faith and tradition, John
addressed a scathing word: do not let your shield of tradition, but also
you, like everyone else, be converted.
Time of Judgement is at hand in each and everything that is not wearing a
fruit of goodness and justice, will be cut down and thrown into the fire (Mark
9.42 ff).
John is aware that if he only baptized with water, ie
through an external symbol of inner reality, the Messiah
instead immerse people in the spirit of love of the Father, who
will burn all sins and let live the good seed, feed
love for all.
We welcome this purification of our sins that
realized through the fire of love that comes from God
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