Any purely historical reason for the death of Christ is insufficient to explain the mystery of salvation. We know that his death was much more than a cruel amusement of those who abused the power. Ground that no was a miscarriage of justice, who would have mistaken for a revolutionary. Other information about your passion can be very interesting, but nobody will change their lives. This death touches us because it has a central place in God's plan.
But inevitably we wonder: how could God want the death of his Son? The only way to get away from the possibility of understanding the cross as a macabre act of the Father is, however, re-take history seriously, having been removed by Jesus to proclaim the kingdom of God to the poor, God has opened this kingdom through the death and resurrection of Jesus. It is very complex to explain the articulation of reason "eternal" with reasons of "historical" of the cross. Any interpretation is exposed to debate. But what is not in dispute is that the worst of the explanations is that which serves to justify human crossings every day and the misery of the world, with the understanding that God would have some secret law to punish or to hurt his children. Views
things "from the story," no doubt that Jesus was crucified for what he said and what he did. Having proclaimed the kingdom of God to the miserable, the possessed, the lame, the blind, lepers, women, have shared the table with people of evil life, tax collectors and prostitutes, was an open provocation to that ensuring the sanctity of the nation, marginalized precisely these that Jesus welcomed, healed and declared blessed (Lk 6, 20). With every gesture, every word that Jesus sought to reintegrate into the community to which the Pharisees and Sadducees considered sinners (they did not meet the hundreds of legal requirements and rituals to observe the law), he played them the power to speak and save on God's name. Always be possible to discuss this or that element of the historical process that led Jesus to death, but certainly their option for the poor should be seen by the "righteous", the rich and the authorities as a danger to religious stability and politics of Israel.
Views
things "from eternity", the death of Jesus is the necessary consequence of the Incarnation of the Son of God in an unjust world (because marginal) and hypocritical (because it uses religion to marginalize). The salvation through the resurrection of Christ God offers to all mankind (1 Tim 2, 4-6) implies and is the ultimate effect of that in Mary not only the Word "became flesh" (Jn 1, 14 ), but more precisely "became poor" (2 Cor 8, 9). Identifying with the victims of sin, in sympathy with humanity tormented before and after him, Jesus has been formed most emerging in this story and definitely eternal life, the principle of rehabilitation for despised by sinners and forgiveness for those considered fair. Who? All but differently: the Father of Jesus did not exclude anyone, but includes the other way around, from the past and not the former. In this perspective prevents revenge understood in terms of Mary's words, "filled the hungry of goods and sent the rich away empty" (Lk 1, 53) and other similar expressions are abundant in the Scriptures.
The Christian life is to reproduce the life of Christ, respond with questions like "What would Christ do for me" (P. Howard). As children from the Father; and return to the Father for the lead of Jesus and the inspiration of the Holy Spirit, bringing into play his own humanity by an impoverishment that enriches the other, the Christian witness today in a materialistic and selfish world that his "history" of generosity has a value of "eternal." Jesus revealed that God is love "(1 Jn 4, 8). During Holy Week Christians kiss the cross because they believe that love is divine when relieving human suffering and prevent its justification. So divine, expired, what makes us human with humanity and the poor poorer.
Published in Journal of Spirituality 144 (2004) 15-16.
But inevitably we wonder: how could God want the death of his Son? The only way to get away from the possibility of understanding the cross as a macabre act of the Father is, however, re-take history seriously, having been removed by Jesus to proclaim the kingdom of God to the poor, God has opened this kingdom through the death and resurrection of Jesus. It is very complex to explain the articulation of reason "eternal" with reasons of "historical" of the cross. Any interpretation is exposed to debate. But what is not in dispute is that the worst of the explanations is that which serves to justify human crossings every day and the misery of the world, with the understanding that God would have some secret law to punish or to hurt his children. Views
things "from the story," no doubt that Jesus was crucified for what he said and what he did. Having proclaimed the kingdom of God to the miserable, the possessed, the lame, the blind, lepers, women, have shared the table with people of evil life, tax collectors and prostitutes, was an open provocation to that ensuring the sanctity of the nation, marginalized precisely these that Jesus welcomed, healed and declared blessed (Lk 6, 20). With every gesture, every word that Jesus sought to reintegrate into the community to which the Pharisees and Sadducees considered sinners (they did not meet the hundreds of legal requirements and rituals to observe the law), he played them the power to speak and save on God's name. Always be possible to discuss this or that element of the historical process that led Jesus to death, but certainly their option for the poor should be seen by the "righteous", the rich and the authorities as a danger to religious stability and politics of Israel.
Views
things "from eternity", the death of Jesus is the necessary consequence of the Incarnation of the Son of God in an unjust world (because marginal) and hypocritical (because it uses religion to marginalize). The salvation through the resurrection of Christ God offers to all mankind (1 Tim 2, 4-6) implies and is the ultimate effect of that in Mary not only the Word "became flesh" (Jn 1, 14 ), but more precisely "became poor" (2 Cor 8, 9). Identifying with the victims of sin, in sympathy with humanity tormented before and after him, Jesus has been formed most emerging in this story and definitely eternal life, the principle of rehabilitation for despised by sinners and forgiveness for those considered fair. Who? All but differently: the Father of Jesus did not exclude anyone, but includes the other way around, from the past and not the former. In this perspective prevents revenge understood in terms of Mary's words, "filled the hungry of goods and sent the rich away empty" (Lk 1, 53) and other similar expressions are abundant in the Scriptures.
The Christian life is to reproduce the life of Christ, respond with questions like "What would Christ do for me" (P. Howard). As children from the Father; and return to the Father for the lead of Jesus and the inspiration of the Holy Spirit, bringing into play his own humanity by an impoverishment that enriches the other, the Christian witness today in a materialistic and selfish world that his "history" of generosity has a value of "eternal." Jesus revealed that God is love "(1 Jn 4, 8). During Holy Week Christians kiss the cross because they believe that love is divine when relieving human suffering and prevent its justification. So divine, expired, what makes us human with humanity and the poor poorer.
Published in Journal of Spirituality 144 (2004) 15-16.
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