Guttuso, Crucifixion (1941, oil on canvas, Collection of Guttuso Velate, Varese) Luke 23.35-43: [35] And the people stood by, watching the leaders scoffed at him saying, "He saved others, save himself, he is the Messiah of God, the Chosen One. " [36] The soldiers also mocked him, coming up and offering him vinegar, and saying, [37] "If you are the king of the Jews, save yourself." [38] There was also an inscription over him, "This is the king of the Jews. [39] One of the criminals hanging there abused him: "Are not you the Christ? Save yourself and us. " [40] But the other rebuked him: "Have you no fear of God and you are damned to the same punishment? [41] we indeed justly, for we receive the due reward of our deeds, but this man has done nothing wrong. " [42] He added: "Jesus, remember me when you come into your kingdom." [43] He answered, "Truly I tell you, today you will be with me in Paradise."
Dear friends, dear friends,
next Sunday (November 11, 2007), according to the Ambrosian rite - with an advance of two weeks compared to the Roman Empire - are celebrating the Solemnity of Christ the King. So at the end of this liturgical year, is proposed to read Luke's 23.35 to 43. In this sense, the liturgy invites all to commemorate what has been proposed in the gospel sense over the past year: the living memory of Jesus' death and resurrection. This, in fact, Christians are asked first to recall. Praying and meditating "Without ceasing" (Luke 18:1).
Just Him Crucified, "the people stood by, watching." Although, according to the context, the 'show' is broader. It says, in fact, just before that, "when they arrived at the place called The Skull, there they crucified him and the two criminals, one on the right and one left. Jesus said, 'Father, forgive them for they know not what they do'. After divide his clothes, they cast lots. The people were to see "(Luke 23.33-35a).
This relationship between the people and the crucifix above - if you understood the first part of Jesus that even in its own way, he sees people - any discussion and interpretation. In our day, for example, you can also continue to quibble on the placement of crucifixes in classrooms of a school or in a court, but what remains indelible is the fact that no one will ever stop this special report. After all, Jesus himself had predicted, speaking of this moment: "When I am lifted up from the earth, will draw all men unto me" (Jn 12:32).
And while "the people stood by, watching the leaders scoffed at him." In Matthew we see that even those who are their own, going "beyond, reviled him, shaking his head" (27.39), finding perhaps, satisfaction, the failure of messianism, the image of the Messiah, Jesus had wanted to proclaim. He that dare she say, "Destroy this temple and in three days I will rise again" (Jn 2:19), now there, nailed to a cross, seemingly helpless waiting for a relentless death.
precisely this challenge of the leaders of the Jews is mainly a summary of the crucial theological question: "He saved others, save himself, he is the Messiah of God, the Chosen One." Thus intending to raise the issue of identity and reality of that same God that Jesus announced with great awareness and courage. If for them the last sign of the truth that Jesus is truly God who himself announced it would demonstrate the ability to save himself, the question on the side instead of the God of Jesus is precisely in this death of His Son. To love. Without any reservation logic, theological or religious. As they can not understand Jesus, who has just proclaimed "son of God," is this crucified His existence, which comes "to death, even death on a cross" (Phil 2:8). This
His death is now betting the ultimate meaning of God His final revelation. In fact: "No one has greater love than to lay down his life for his friends" (Jn 15:13). Dopo questa Sua estrema rivelazione evangelica, qualsiasi teologia – qualsiasi tentativo di dire e comprendere Dio – non potrà più prescindere da questa Sua morte. Questo è il nostro Dio.
Si potrebbe dire, inoltre, che l’intera scena della Crocifissione assume, secondo il testo di Luca, una prospettiva universale. Infatti, tutte le categorie presenti a questo singolare ‘spettacolo’ si sentono in dovere di esprimere un giudizio. Ecco, dunque, che dopo la folla e i capi dei Giudei, è la volta dei pagani, perché “anche i soldati lo schernivano”. Come si trattasse di un poveraccio, incappato suo malgrado negli ingranaggi della giustizia romana, essendoSi ingenuamente proclamato "Re."
They left the space of scorn, "and they drew near to offer." But they just do not realize the extent of their mockery, only to proclaim the true identity of the Crucified: "If you are the king of the Jews, save yourself." Replying so, in civilian terms, the same theological claim that the Jewish leaders have already objected to Jesus for them, too, for that matter, is not paradoxical death of a man. Death is unacceptable to those who have even proclaimed "Son" of the king. For this reason "there was an inscription over him," This is the king of the Jews, "written, according to John (19,20), it is even in three languages: greek, Latin and Aramaic. The plurality of languages \u200b\u200bas a communication complaint universal significance of Jesus' death
Beside Jesus Crucified, with a demonstration of a universal sharing that only God could have designed it so, however, are the criminals. Indeed, "one of the criminals hanging there abused him: Are not you the Christ? Save yourself and us. But the other rebuked him. " The crucifix has a communicative power so intense and universal and relate to creep into the folds even more tired and oppressed of our history. Arriving just where someone is suffering, even where someone dies. Less
matter the reaction to the impact. Although at first it might even have the flavor of ignorance and blasphemy. The lack - even in our culture - a serious exercise to the 'fear Domini' could lead to accuse God of being the cause of the ills that afflict us or our own wickedness. No one, moreover, is not affected by this 'escape' from the truth of a Crucifix that saves us. Even His disciples flee at the prospect of this show unbearable: "All the disciples forsook him and fled" (Matt. 26:56). While the words of the 'other' criminal crucified with Him resonate as a rebuke to not being able to 'stay', referring next: "Have you no fear of God and you are damned to the same punishment? And we indeed justly, for we receive the due reward of our deeds, but this man has done nothing wrong. " Or in front of him "we must hide their faces" (Isaiah 53:3), or you 'is'. Like Mary, "at the cross of Jesus" (Jn 19:21).
Freedom of the disciple is, therefore, the daily practice of those who decide to take a position, standing on either side of His centrality of the Crucified forever in our humanity. With him, you can now just compare. Ignorance, these would really sinful.
interface logic of a crucified God, opting for this very unique theology, can, therefore, the spirituality of trust and abandonment: "He added: 'Jesus, remember me when you come into your kingdom'." These words are filled with an expectation that describes the space as possible and practical expression of Christian faith itself. As the prayer of the publican: "God be merciful to me a sinner" (Luke 18:13).
It is worth noting that while the leaders, the soldiers and the other criminal, had turned to the crucifix calling him the title of the theological "Christ" (the anointed of God) The latter invokes only by name, saying: "Jesus," that is the Savior (God saves). As Paul also says, because "in the name of Jesus every knee should bow, in heaven and on earth and under the ground, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." (Phil 2:10-11).
The answer of Jesus Crucified is simply full of tenderness, of which only a God who is so capable, "Verily I say unto thee, Today thou shalt be with me in paradise." If you fancy a bit 'simpler, that little compares with the Word of God, have you ever tried to imagine what "paradise" that awaits us, Jesus assures us that rather than being a 'place', this approach being with him "today", forever.
Whether therefore also this Sunday, in which we celebrate the memory eucaristrica His death and resurrection, the sign of salvation today, from today, he came to give us more. Good Sunday to all.
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