Solutions For Poptropica Niagara Falls

not sacrifice the Gospel (Part II)

The landing points of the first part of this discussion are:

1. The Kingdom of Heaven is love replaced the entire apparatus of the rituals and prohibitions .
2. The Kingdom is the elimination of revenge in relations between men.
3. Violence is not conceived as a human instinct, ineradicable from human nature. the contrary, Jesus shows that we can be free from violence.
4. Violence is superimposed on the schaivitu , it produces in men falsifying a vision not only of religion and divinity, but of all the straight lines.
5. obedience or disobedience to the rule of love generates two opposing kingdoms who can not communicate with each other. Jesus is the prophet of the Kingdom of love.

Jesus fulfills a final break with the Old Testament breaking that results in the elimination of sacrificial practice and the violent end of the concept of divinity. In fact, in the Old Testament desecration of myths, rituals and of the same Act, on which it held the sacrificial practice, can not be achieved completely because of incompleteness of revelation. Consequently, even the tendency of prophecy pre-and post-hexyl trapped in violent conception of divinity, feeding, for example, hope for a "day of Yahweh," a new manifestation of violence in which God would manifest his anger against the wicked.

The difference between the Old Testament and New Testament is precisely the presence and absence, respectively, in the violent world of the idea of \u200b\u200bpurification by the precision of God, the true spirit of the Gospel of God assumed desacralises violence in the Old Testament. Unfortunately, over the centuries, the Church has resacralisation the Gospel, giving it an interpretation in line with the sacrificial mentality. Even modern commentators, both believers and non, are queued in a medieval-style reading of the Gospel, thus regressing to an Old Testament concept that Jesus tried to demolish. The first, in fact, make their own conception of a violent God that will put an end to the abominations of humanity sinful and lost, the latter, however, are limited to denounce such a concept and never put into question the interpretation that the official Christianity makes these texts.

To credit the sacrificial conception of divinity, the advocates of Christianity sacrificial often cite the parable of the murderous tenants Luke 20: 15-16 where Jesus pronounce the following words: " will destroy the tenants Infidels and put others in their place . "The same dish can be found in the Gospel of Matthew, but in a version slightly different from those of Mark and Luke:" So when the lord of the vineyard will do to those tenants? They answered: "He will miserably destroy those wicked and give the vineyard to other tenants who will deliver the fruits in their seasons. "(Mt 21, 40-41). As you can see, in Matthew Jesus is not to comment, but his disciples. Jesus, then, let the disciples take responsibility for the response, and in fact the answer is not that can conform to the thinking of the disciples, which is an array of sacrificial thinking, which presupposes the existence of a god of violence.

Another text on which they pin the supporters of sacrificial Christianity to legitimize their ideas, is the Apocalypse.

The apocalypse of John seems to justify, prima facie, be interpreted in a sacrificial dellla revelation. In fact, the apocalyptic theme seems to represent a regression toward the violent conception of divinity and, in some respects, it seems inconsistent with the preaching of the Kingdom of God announced by Jesus E. Renan in the nineteenth century. endeavored to explain this contradiction by postulating the existence of two Gospels: a preaching that belong only to the original "historical" Jesus, more or less arbitrarily reconstructed, and a recovery and a distortion of this preaching in theological form, beginning with Paul's tarsus onwards.

The undersigned is convinced however that the text may be subject to interpretation sacrificial perfectly framed in a setting not sacrificial. The starting point is to understand that the apocalyptic violence announced by the Gospels is not of divine origin. This violence, in the Gospels, it is always referred to men, not God The fact that the images that describe the apocalypse are drawn from the Old Testament, may mislead the reader, leading to the conclusion that those same images which in the Testament are associated with divine wrath and vengeance, are the expression, in the Apocalypse, the violence of the Godhead.

" 'll also hear talk of wars and rumors of wars mind you are not alarmed: why should this happen, but it is not the end. For nation will rise against nation, and kingdom against kingdom" (Matt. 24: 6-7). The apocalyptic violence in the Gospels is always referred to men, and never to God exegetes do not realize it because they read the texts in the light of the Old Testament (which actually divinity is partaker of violence) and remain faithful to the medieval theology soaked sacrificial culture.
In fact, no director in the Apocalypse God leads the game, just the absence of God, before the court, makes these texts the image of humanity as the only responsible for their own degeneration " And there shall be signs in sun and moon and stars. On earth nations will be in agony, bewildered by the roaring of the sea and its waves, men fainting with fear, waiting for what will threaten the world, because the powers of heaven shall be shaken "(Lk. 21, 25 -26). The powers mentioned in the verse of Luke can not refer to the deity. The powers of the heavens have nothing to do either with Jesus or with his Father. They are the ones that have dominated the world since the beginning of time. These worldly powers are given names most diverse in the New Testament may be presented both as human and as a demonic and satanic and angelic as well. When Paul says that God was not to promulgate the Jewish law but an angel, what you mean by saying that this law is still bound to these powers. Depending on the historical periods and after the intervention of Jesus in human history, these "powers of the heavens" or appear as positive forces that maintain order and prevent the men from destroying each other in expectation of the true God, or by contrast like veils and obstacles that delay the fullness of revelation. The Gospels
ceaselessly proclaim that Jesus must triumph over these powers, which in other words he is going to secularized, but the Gospels as a whole back to the first century of our era, that is, an era in which this work of desecration is, obviously far from complete. So the editors of the New Testament can not help but use these powers to designate, in terms still marked by violent symbolism, even when they announce their total desecration . . The moment you believe these powers to triumph, when the word who reveals and the complaint is as fundamentally violent silenced by the crucifixion, which is a new violence and murder again, these powers are actually won once and for all.

powers illusiorie and men victims of these powers were offended by a God nailed to the cross for them is a cause of scandal that the One who declares himself the Son of God to be crucified like a common criminal. To rationalize the absurdity of the fact unheard of, people have packed the myth of the sin offering, the ' sacrificial lamb who takes away the sins of the world, not understanding that this symbolic fall again sacrificial mentality that demands a sacrifice to get even with God by virtue of this operation, which repudiates the violent and unjust character of the actual death of Jesus, the defenders of the sacrificial offering of fact and falsifying a rose-colored vision of the crucifixion that downloads them partially from their responsibilities: the prospect of sacrifice, the crucified Christ as a victim is no longer in effect, but as a victim who has volunteered to save the world from sin. This is an operation of pure demystification: to affirm that Jesus died on a sacrifice, is to rehabilitate the world that rejected him. Indeed, the prospect of sacrifice the killers are only the executors of the will of God. If there was a reversal so damaging in the history of Christianity, this would be just identified with the need for sacrificial death of Jesus instead of Jesus, of all the victims ever existed, was the only one capable of revealing the true nature of violence.

Jesus fought against the sacrifice and, in general, against all the institutions that legitimize violence. The representatives of those institutions, to silence him once and for all, being nailed to the cross. But he revives, he won over death and upon those who had decreed the death penalty and he also resurrects the Word revealed to the world.

" The stone which the builders had rejected, has become the cornerstone? Whosoever shall fall on this stone is sfracellerà and one on whom it falls will stritolaro" (Luke, 20, 17-18).

The cornerstone is Christ, the one who falls on this stone is the humanity that shocked the cross "against it urteranno those who do not believe the word, that, in fact, were intended "(Peter 2:8).