The Pharisee and the Publican In this parable is the theme of justification and, more generally, the issue of relationship with others. In the collective Jewish
the Pharisee represents purity observance of moral law and transparency, the public, by contrast, the morally compromised by the exercise of a profession unholy and impure. This is the classic confrontation focused on the purity / impurity governing the relations between members of the Jewish community in Jesus' time any religious system of sustaining life creates duality, good / evil, pure / impure, circumcised / uncircumcised etc., and Israel is no exception to this rule, indeed, Israel is founded on duality and separation.
There is a beautiful essay, always topical, social anthropologist Mary Douglas , Purity and Danger , in which to question the ancestral fear of dissolving the specificity of biblical Israel as chosen people. The obsession with the Jews for ritual purity and differentiation resulting in the formation of Leviticus, that system of legal requirements so restrictive fanatically idolized by the Jews shared by Jesus as it was considered unnecessary for the preparation of the Kingdom of heaven.
What differentiates the figure of the Pharisee than the Publican is not his position towards the law and to God, but the location to the next: the first shows to have a dismissive attitude and superior to public sinners, the other , aware of his shortcomings, will humble themselves and ask God's forgiveness, it is considered the last of the last.
The Pharisee is the epitome of skandalon , the public penance of the quintessential ' · ga'pe , love of neighbor.
I make a brief digression on the meaning of the Greek word skandalon . skandalon is generally translated as "scandal", "trap", "trap" placed along the path. The word and the derived verb skandalizo, "causing scandal," are the root Skazi, meaning "lame." In the Gospels we are a group of texts centered on the notion of skandalon and under which the only plausible meaning of scandal is as follows: alienation from oneself, the temptation that moves the disciple of Christ from the kingdom of heaven and therefore the opposite of love in the Christian sense, "Whoever loves his brother lives in the light and in him there is no scandal. But who hates his brother lives and walk in darkness, and does not know where he is going because the darkness has blinded his eyes. " (1 John 2: 10-11). What then is the
skandalon quite human in the sense of human error, it reveals another fundamental text of the Gospel, Matthew 16, 22-23, in which Peter reacts shocked the announcement by Jesus, the passion, "Peter, trattolo him, began to rebuke him, saying: "God forbid, Lord! No, this never happen to you! "But he turned and said to Peter, 'Go away from me, Satan! You are my obstacle, because your thoughts are not those of God, but those of men. " Although Jesus instructs his disciples on the nature of skandalon (John 16.1 "I have said these things to protect from scandal"), Peter is shocked by the revelation of the passion, because for him the passion that can not be a scandal, like the Pharisee perfectionist is scandalized by the presence in the Temple publish the hardened sinner. The
skandalon , we said, is the negation of agape . In the episode of the Pharisee and the publican is the exemplification of the judge who tries to escape the view that expresses on the other: "Do not judge, lest you be judged, because with the trial judge with whom you will be judged, and with the measure which will be measured measured. Why look at the speck in your brother, but you can not see the plank in your own eye? "(Mt. 7.1 to 3). This text shows very well how controversial they are always the hypocrites, the "lame," those who believe they get away with exposing the hypocrisy of others. With the skandalon perpetuated endlessly spiraling double : fair / unfair, according to the law / profane, and for this reason that Jesus seeks to break the circularity of the dualisms enshrined in the Act (which, again, today in religious institutions like the Catholic Church), to the point of putting himself outside the community and to be put to death as a blasphemer?
Or is it not true that the Church bases its existence on the duality clergy / base of the faithful? The church hierarchy is considered a rung above the common believers. And here is the symbolism of the pyramid : down offenders, the profane, the sinners, above the spiritual elite, the clergy impeccable, infallible, untouchable.
Holders of clerical power should draw the following lessons from this parable: the over-confidence in his own immortality (in the infallibility and arbitrarily assigned to the vicar of Christ) apodictically postulated, is not a justification before God This idea, in fact, as stated in the opening words of the parable (told this parable to some who assumed to be righteous and despised others "), is nothing less than a presumption, since the ' only truth and that man, beyond the faith and personal actions, is a sinner and that the true dichotomy is not between sinners and sinners, but rather between sinners are not justified (category represented by the Pharisee presumptuous) and sinners justified . The dividing line between the two categories human types is the acceptance of their condition before God as a sinner, according to the famous reversal of values: "Whoever exalts himself will be humbled, and he who humbles himself will be exalted."
Infallibility and the Christian faith can not coexist, because one is the negation of the other, the rise in the chair is opposed to giving service to others. In fact, the Old Testament skandalon , the stumbling block for excellence, is the ' idolatry, that despite popular belief, is not only the worship of idols, but worship of self-sufficiency of its ego or, conversely, worship of the satanic power (cf. Mt 4, 6-10), the power that opposes God, He denies it and replace it. Satan is not only the prince of this world dominated by selfishness and violence, but also the prince of disorder, the scandal that arose ever across on our way to thwart our efforts toward the kingdom of heaven.
You can not shut up the scandal for the Jewish society of that time was the Sermon on the Mount, the Beatitudes that by overthrowing the existing order, announcing the coming of the Kingdom of God and Jesus were both a danger a subversive who had placed outside the group, to remove as soon as possible? (Cf. Lk. 4.28 to 30). Oh yes, because he was not a Messiah by the powerful, of the establishment politico-religious gave scandal, the same way today for the Vatican is a cause for scandal that some believers will not submit to his authority, the Catechism of the death of Christianity and consciousness. Recently, there was a news item that has caused uproar in the Vatican hierarchy, a dangerous precedent to be sealed, a young girl during a catechism lesson banner of homophobia, dared to challenge the bishop, who had just finished to educate those present on the need to keep gays out of the Church, saying openly that you think " is not right." All hell broke loose: the anti-Christian bishop has been silenced by giving the girl the "silly", parents were asked to keep an eye on the girl and the other comrades who have defense, actually a real diplomatic incident. I do have a question, and there I can to you: Who do you think has more scandal (in the sense of alienation from the love explained above), the girl or the bishop intolerant?
Gnostic
What differentiates the figure of the Pharisee than the Publican is not his position towards the law and to God, but the location to the next: the first shows to have a dismissive attitude and superior to public sinners, the other , aware of his shortcomings, will humble themselves and ask God's forgiveness, it is considered the last of the last.
The Pharisee is the epitome of skandalon , the public penance of the quintessential ' · ga'pe , love of neighbor.
I make a brief digression on the meaning of the Greek word skandalon . skandalon is generally translated as "scandal", "trap", "trap" placed along the path. The word and the derived verb skandalizo, "causing scandal," are the root Skazi, meaning "lame." In the Gospels we are a group of texts centered on the notion of skandalon and under which the only plausible meaning of scandal is as follows: alienation from oneself, the temptation that moves the disciple of Christ from the kingdom of heaven and therefore the opposite of love in the Christian sense, "Whoever loves his brother lives in the light and in him there is no scandal. But who hates his brother lives and walk in darkness, and does not know where he is going because the darkness has blinded his eyes. " (1 John 2: 10-11). What then is the
skandalon quite human in the sense of human error, it reveals another fundamental text of the Gospel, Matthew 16, 22-23, in which Peter reacts shocked the announcement by Jesus, the passion, "Peter, trattolo him, began to rebuke him, saying: "God forbid, Lord! No, this never happen to you! "But he turned and said to Peter, 'Go away from me, Satan! You are my obstacle, because your thoughts are not those of God, but those of men. " Although Jesus instructs his disciples on the nature of skandalon (John 16.1 "I have said these things to protect from scandal"), Peter is shocked by the revelation of the passion, because for him the passion that can not be a scandal, like the Pharisee perfectionist is scandalized by the presence in the Temple publish the hardened sinner. The
skandalon , we said, is the negation of agape . In the episode of the Pharisee and the publican is the exemplification of the judge who tries to escape the view that expresses on the other: "Do not judge, lest you be judged, because with the trial judge with whom you will be judged, and with the measure which will be measured measured. Why look at the speck in your brother, but you can not see the plank in your own eye? "(Mt. 7.1 to 3). This text shows very well how controversial they are always the hypocrites, the "lame," those who believe they get away with exposing the hypocrisy of others. With the skandalon perpetuated endlessly spiraling double : fair / unfair, according to the law / profane, and for this reason that Jesus seeks to break the circularity of the dualisms enshrined in the Act (which, again, today in religious institutions like the Catholic Church), to the point of putting himself outside the community and to be put to death as a blasphemer?
Or is it not true that the Church bases its existence on the duality clergy / base of the faithful? The church hierarchy is considered a rung above the common believers. And here is the symbolism of the pyramid : down offenders, the profane, the sinners, above the spiritual elite, the clergy impeccable, infallible, untouchable.
Holders of clerical power should draw the following lessons from this parable: the over-confidence in his own immortality (in the infallibility and arbitrarily assigned to the vicar of Christ) apodictically postulated, is not a justification before God This idea, in fact, as stated in the opening words of the parable (told this parable to some who assumed to be righteous and despised others "), is nothing less than a presumption, since the ' only truth and that man, beyond the faith and personal actions, is a sinner and that the true dichotomy is not between sinners and sinners, but rather between sinners are not justified (category represented by the Pharisee presumptuous) and sinners justified . The dividing line between the two categories human types is the acceptance of their condition before God as a sinner, according to the famous reversal of values: "Whoever exalts himself will be humbled, and he who humbles himself will be exalted."
Infallibility and the Christian faith can not coexist, because one is the negation of the other, the rise in the chair is opposed to giving service to others. In fact, the Old Testament skandalon , the stumbling block for excellence, is the ' idolatry, that despite popular belief, is not only the worship of idols, but worship of self-sufficiency of its ego or, conversely, worship of the satanic power (cf. Mt 4, 6-10), the power that opposes God, He denies it and replace it. Satan is not only the prince of this world dominated by selfishness and violence, but also the prince of disorder, the scandal that arose ever across on our way to thwart our efforts toward the kingdom of heaven.
You can not shut up the scandal for the Jewish society of that time was the Sermon on the Mount, the Beatitudes that by overthrowing the existing order, announcing the coming of the Kingdom of God and Jesus were both a danger a subversive who had placed outside the group, to remove as soon as possible? (Cf. Lk. 4.28 to 30). Oh yes, because he was not a Messiah by the powerful, of the establishment politico-religious gave scandal, the same way today for the Vatican is a cause for scandal that some believers will not submit to his authority, the Catechism of the death of Christianity and consciousness. Recently, there was a news item that has caused uproar in the Vatican hierarchy, a dangerous precedent to be sealed, a young girl during a catechism lesson banner of homophobia, dared to challenge the bishop, who had just finished to educate those present on the need to keep gays out of the Church, saying openly that you think " is not right." All hell broke loose: the anti-Christian bishop has been silenced by giving the girl the "silly", parents were asked to keep an eye on the girl and the other comrades who have defense, actually a real diplomatic incident. I do have a question, and there I can to you: Who do you think has more scandal (in the sense of alienation from the love explained above), the girl or the bishop intolerant?
Gnostic
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