Christianity is not a religion, but a new existential . Faith is not a professing with the lips of dogmatic truth (exclusive) or abstain from doing certain things and publicly condemn those who do those things and there is nothing amoral (moralism penny).
Today, the religious sentiment, thanks to effective propaganda action implemented by the Catholic Church is increasingly being identified by the public for decades dominated the media in collusion with the powers that be, with sectarian fundamentalism, so the religious / Spiritual a person is directly proportional to his being a fundamentalist or fundamentalist if you prefer. It 'no use him to hide: the clerical fundamentalism has gained a large slice of Italian society, Italian citizens are treated the same way as the Church of subjects in the process of destruction, a flock astray under the influence of modernism, secularism and of 'unbridled hedonism, to be recovered and tame the second Catholic moral paradigm.
Today, the religious sentiment, thanks to effective propaganda action implemented by the Catholic Church is increasingly being identified by the public for decades dominated the media in collusion with the powers that be, with sectarian fundamentalism, so the religious / Spiritual a person is directly proportional to his being a fundamentalist or fundamentalist if you prefer. It 'no use him to hide: the clerical fundamentalism has gained a large slice of Italian society, Italian citizens are treated the same way as the Church of subjects in the process of destruction, a flock astray under the influence of modernism, secularism and of 'unbridled hedonism, to be recovered and tame the second Catholic moral paradigm.
The Church has always been limited to translating the revolutionary message of the Gospel in moral and legal standards in discipline doctrine, then that is the first non-compliance, preaching obedience even when the Christian, as such, would have a duty not to comply. Original Christians, knew this truth and in fact willingly risked their lives to not submit to the idolatrous worship of the emperor, contrary to their faith and their faithfulness to the Gospel. Like Father teaches
Bergamaschi, true fundamentalism, or Christian radicalism (as she named Enzo Bianchi), is not at all in enforcing the doctrine to believers and nonbelievers - and given that he admitted this doctrine is really inspired by the Gospel -, bend the faithful to the dictates and whims of a hierarchy embalmed, but consists in proclaiming the Gospel teaching and practicing the first commandment, that is to be consistent with what you believe, preaching the classic, but scratching just as well, which is not just a difference. The
vocation of a Christian is: witness to the Gospel message . Everything else is idolatry. The morality, now so implicated and praised as a panacea for all ills, is the Christian who must create it in harmony with the newness of the Gospel message. Any ethics set by dint of diktat and readings of the Gospel is concerned that abuse a violent individual consciences.
L ' idolatry is a trend that is common all religions. Mircea Eliade has demonstrated through his studies that the man, from the dawn of history, has always created "symbols" with which to identify the deity: "A tree or a plant are never as sacred tree or plant, they become participating in a transcendent reality, they become so mean that transcendent reality "(Treatise on the History of Religions, p.. 298). When the symbol and meaning coincide, then we have idolatry, the object becomes god himself.
Idolatry is the God not only to raise a statue, a text, a natural element and so on. But also the Church itself and its infallible interpretation of the world. The Jews, who at the time the earthly life of Jesus God raised to the rank of the same Act, made a mistake idolatrous, by coincide in fact the so-called "self-righteous legalism" with the Father's will. Jesus tried in vain to teach them that faith can not and must not become an empty vessel to be filled with sterile rituals and requirements.
Christianity began as a rejection of God and the confusion between law and theology as a radical response to the need to "touch" the divinity: God became man in Jesus, becomes "neighbor." This Son of God is a definitive act of God for humanity is its making tap once and for all.
Faith is the time same choice, a radical proposal, and testimony, which concerns our relationship with ourselves, with God, with others, in the interests of service, solidarity, nonviolence and peace. Religion, however, is all that lies beyond the essential, is the "superfluous", dogma, ritual, and the institution and sacrament.
Christianity, in its earthly dimension, it must be uncomfortable. A Christianity that compromises with the power, with oppression, with the legalism of the past and present, is a Christianity that fails before attempting to bring about change. But change, metanoia, metamorphosis, must first take place within us, otherwise we will never be able to make it out of us ( meatanoia universal), to make the transfiguration of the world, that is to prepare the coming of the Kingdom of Heaven . In this sense, the Church, though, is really holding the Gospel message and the preservation of its authenticity, is called to develop a theology of charity , marrying a radical evangelical, without which religion is unnecessary in this accession, which is ontologically a present of injustice, which is incompatible with the Kingdom of Heaven. How to maintain the
Liberation theologians, the churches should recover this essential dimension of the Gospel, which is how to make concrete, inequalities in the world today, the Sermon on the Mount. In front of the Sermon on the Mount, there are two totally antithetical perspectives: either we will open an authentic experience of others, or is denied not declaring it aligned with the Scriptures, the doctrine, dogma, etc..
We must, in short, to recover the centrality of the "Theology of the Kingdom .
The core of the "Theology of the Kingdom" is in fact the Sermon on the Mount.
Bergamaschi, true fundamentalism, or Christian radicalism (as she named Enzo Bianchi), is not at all in enforcing the doctrine to believers and nonbelievers - and given that he admitted this doctrine is really inspired by the Gospel -, bend the faithful to the dictates and whims of a hierarchy embalmed, but consists in proclaiming the Gospel teaching and practicing the first commandment, that is to be consistent with what you believe, preaching the classic, but scratching just as well, which is not just a difference. The
vocation of a Christian is: witness to the Gospel message . Everything else is idolatry. The morality, now so implicated and praised as a panacea for all ills, is the Christian who must create it in harmony with the newness of the Gospel message. Any ethics set by dint of diktat and readings of the Gospel is concerned that abuse a violent individual consciences.
L ' idolatry is a trend that is common all religions. Mircea Eliade has demonstrated through his studies that the man, from the dawn of history, has always created "symbols" with which to identify the deity: "A tree or a plant are never as sacred tree or plant, they become participating in a transcendent reality, they become so mean that transcendent reality "(Treatise on the History of Religions, p.. 298). When the symbol and meaning coincide, then we have idolatry, the object becomes god himself.
Idolatry is the God not only to raise a statue, a text, a natural element and so on. But also the Church itself and its infallible interpretation of the world. The Jews, who at the time the earthly life of Jesus God raised to the rank of the same Act, made a mistake idolatrous, by coincide in fact the so-called "self-righteous legalism" with the Father's will. Jesus tried in vain to teach them that faith can not and must not become an empty vessel to be filled with sterile rituals and requirements.
Christianity began as a rejection of God and the confusion between law and theology as a radical response to the need to "touch" the divinity: God became man in Jesus, becomes "neighbor." This Son of God is a definitive act of God for humanity is its making tap once and for all.
Faith is the time same choice, a radical proposal, and testimony, which concerns our relationship with ourselves, with God, with others, in the interests of service, solidarity, nonviolence and peace. Religion, however, is all that lies beyond the essential, is the "superfluous", dogma, ritual, and the institution and sacrament.
Christianity, in its earthly dimension, it must be uncomfortable. A Christianity that compromises with the power, with oppression, with the legalism of the past and present, is a Christianity that fails before attempting to bring about change. But change, metanoia, metamorphosis, must first take place within us, otherwise we will never be able to make it out of us ( meatanoia universal), to make the transfiguration of the world, that is to prepare the coming of the Kingdom of Heaven . In this sense, the Church, though, is really holding the Gospel message and the preservation of its authenticity, is called to develop a theology of charity , marrying a radical evangelical, without which religion is unnecessary in this accession, which is ontologically a present of injustice, which is incompatible with the Kingdom of Heaven. How to maintain the
Liberation theologians, the churches should recover this essential dimension of the Gospel, which is how to make concrete, inequalities in the world today, the Sermon on the Mount. In front of the Sermon on the Mount, there are two totally antithetical perspectives: either we will open an authentic experience of others, or is denied not declaring it aligned with the Scriptures, the doctrine, dogma, etc..
We must, in short, to recover the centrality of the "Theology of the Kingdom .
The core of the "Theology of the Kingdom" is in fact the Sermon on the Mount.
The Sermon on the Mount represents a reversal of the current values: the rich are humiliated, oppressed raised, the disinherited of the earth are the recipients and beneficiaries of the speech, the true custodians of the Kingdom. Jesus' messianic interpretation of the passage Isaiah 61, and proclaims the year of jubilee. The anniversary gave freedom to slaves and land redistribution. Here, Jesus proclaims that the words of Isaiah were fulfilled by his coming, now is the time of the Messiah, God manifests his mercy to the poor. It is no coincidence that immediately after saying this, the Jews complottino against him to get him out.
Again, Jesus confirms that God is where least expected, especially where it does not expect the politico-religious caste.
When John the Baptist, imprisoned next to be beheaded, he sent word to Jesus through his disciples, " Art thou he that should come, or we look for another ?". Jesus put away, " Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed and the deaf hear, the dead are raised, the poor have the gospel preached And blessed is he who takes no offense at me "(Mt 11, 2-6).
Again, Jesus confirms that God is where least expected, especially where it does not expect the politico-religious caste.
When John the Baptist, imprisoned next to be beheaded, he sent word to Jesus through his disciples, " Art thou he that should come, or we look for another ?". Jesus put away, " Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed and the deaf hear, the dead are raised, the poor have the gospel preached And blessed is he who takes no offense at me "(Mt 11, 2-6).
" Blessed is he who takes no offense at me ," or blessed one who is not offended by a Jesus who did not put in charge of an army with which to leave the promised land by the occupying Roman Empire, or that it was the scion of a noble family priest, as the collective imagination Jew expected .
I was hungry and you gave me food;
I was thirsty and ye gave me drink: I was a pilgrim and I ospitaste;
I was naked and clothed me
sick and ye visited me;
prison and you came and find me.
I was hungry and you gave me food;
I was thirsty and ye gave me drink: I was a pilgrim and I ospitaste;
I was naked and clothed me
sick and ye visited me;
prison and you came and find me.
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