GOSPEL John 1, 35-42
Translation: The People's Paper of God. The Bible. Paoline. Madrid. Buenos Aires. 1990
The next day Jesus decided to go to Galilee. Found Philip and said, "Follow me." Philip was from Bethsaida, the city of Andrew and Peter.
Philip found Nathanael and said: "We have found Him of whom it speaks in the Law of Moses and the Prophets. It is Jesus, the son of Joseph of Nazareth." Nathanael asked, "Can anything good come from Nazareth?". "Come and see," said Felipe. To see the arrival of Nathanael, Jesus said: "This is a true Israelite, a man without bending." "You know me?" Nathanael asked. Jesus replied: "I I saw you. before Philip called you, when you were under the fig tree. "Nathanael replied," Master, you are the Son of God, you are the King of Israel. "Jesus continued," Because I said, 'I saw you under the fig ', you think. You'll see even bigger things. "He added:" I assure you that the sky will open, and the angels of God ascending and descending upon the Son of Humanity ".
The Gospel of the Lord.
one surprise
's amazing speed and clarity with which the Evangelist puts us in the scene. Immediately the data theological geography which gives context and perspective in which it will develop the call for those who are called and called to be disciples of the Kingdom. This new community, unlike others, began to be built from the margins suspects and unexpected. This community began in Galilee called the Gentiles, that is, different from the others and the others. Galilee is the men and women who are not as one, is the space of those who are viewed sideways. Of these bands come the early disciples and certainly in the same margins and the latter will emerge. Galilee
contrasts with orthodox theologically Judea and the center of political and religious power that represents all Jerusalem then and now. The proposal of Jesus of Nazareth is based on the outrageous call for those who from the centers of theological and structural power are regarded with some sarcasm and irony. Community to a paradoxical paradoxical project. The call is to follow is total, without preamble and without explanation over. The fact that Philip, the first called to be part of this amazing community, comes from Bethsaida not improve much the situation. Is too light and is the center of the scandal that this call is made from the margins and this feature has to be sustained at present by those who seek to join this project. Enough of the theologies of glory they want The cigars are called so that not a moonlight they have been filtered, or that a margarita is said his sister.
The second part of this scene is surprisingly large paradoxical theology. Philip, who still belongs in his thinking to the old regime announces that it has found "the one spoken of in the Law of Moses and the Prophets." We must be careful with these alleged continuities. Jesus of Nazareth rather a break with the expectations it created some fundamentalist reading of the same Moses and of the same prophets. We must recognize that Jesus of Nazareth meets these prophecies long as we do a selective reading. No everything goes as expected and in the same way. The paradoxical incarnation of Him who is the partner of each and all the marginalized, is a surprising and shocking revolution of values \u200b\u200band behaviors that have little to do with Moses and with much of what the prophets. Many times it is all an unexpected alternative.
establishing dialogue between the protagonists of the scene, that is, between Philip and Nathanael and Jesus the son of Joseph of Nazareth is illustrative of the differing theological school meeting. Philip continues to believe according to the old regime and expectations of a suspicious old glory, if viewed from the values \u200b\u200bof the Kingdom. Undoubtedly did not understand very well the One who has found. Nathanael reasonable according to the same standards and hopes that good comes from Judea and Jerusalem. Can not understand that the new project revealed in Jesus the son of Joseph of Nazareth is totally different. It is logical that it can not expect anything good to come from the margins, from and excluded from the areas suspected and despised. For those who work in the context of the epidemic of HIV and AIDS, would like to propose to our brothers and sisters, who also continue to think the former, we told that salvation and renewal of our dreams and our communities come from individuals and groups vulnerable to HIV or AIDS. If we say that we would be close to the reaction that Nathaniel lived and I'm sure our reaction would be no different. But that is the center of the scandal of the paradoxical co-adventure.
One who robs all creatures of stigma and marginalization reveals the true identity of Nathanael. In the new community built from the margins of all the centers of power, no need to pretend another identity or pretend to represent an identity that does not belong. He who comes from Nazareth calls to follow each one with his true identity, no need to continue locked in the closet or in the closet for fear of what others and others will say. Many people and groups living in situations of vulnerability to stigma and exclusion can ask the same question of Nathanael, where do I know? We know that He who calls everyone knows their identity before they were summoned to the Kingdom. That is why today, in our support to the diversity of identities that are invited to join the project of a community of radical equality and equity, our dream and our utopia is to make our own the statement of Philip: "Come and see." Enough of speeches and theological foundations that allow us to open the doors of our communities without conditions! We are called to be radically inclusive communities.
Throughout the series of messianic names ascribed to Jesus in this passage I'll take the one that is a scandal: Jesus of Nazareth. This title is really new and unexpected. All other under the old regime but placed in the unexpected place. The title is old but new is the quality of the person on whom it applies.
prefer the sweet name of Jesus of Nazareth, who comes from the margins and spaces from which nothing good hope using logical criteria and moderately human. This form of referring to one who loves and offenders, it's all strategic planning and a confession of communion and belonging. Also opposes and balances to think a Jesus of Bethlehem. I have always felt somewhat uncomfortable with such daring attempts to relate to wanting Jesus to King David, a character who was to Smite the world to establish their political power. I hardly think that Mount Zion is the throne of the One who loves peace, knowing all the blood that was shed and the heads that rolled to conquer. I do not like this project centered on Bethlehem, despite all the stalls. The shadow of that king, sword in hand do not quite digest. I prefer to Nazareth to Bethlehem.
A theology of glory so enthusiastically proclaims Nathanael's confession Teacher, Son of God and King of Israel, all hopes and new titles confused with the political project of kings and princes that reflects a project is very hierarchical and undemocratic, I prefer to Jesus of Nazareth all with irony and surprise excessive reaction to such a confession based on revelations identities. The wonderful thing is yet to come. Because the unconditional acceptance of different identities, the construction of a community of all those who come from the four corners of all margins of history and life, will pay a price. In the cross where we see the fullness of communion with the margins. This is where we will see heaven open to all and all for the diversity of margins. There, in the cross that we will see the angels who love diversity first come up with that gift of inclusiveness and down with the Son of humanity with the mission and task of following in the construction of new space of radical inclusivity . That is the true Gospel that sustains all.
To the prayer of the faithful and
Guided by the voice of your call to follow him who comes from the margins and be enlightened by their bright light, I pray for your church and all those who expect their identities are recognized in love
A brief silence. Your
compassion embraces all and all, your brilliant light illuminates every identity and made out all fear and all the shadows of stigma and discrimination. Brings to your community the strength of being a place where divisions are healed, the fighting pacified and wiped away tears. Grant us to be ourselves and ourselves so light in darkness born of ignorance and false feelings of unbearable feelings of superiority or exclusivity. Lord you have searched us and you know, you know if we sit or get up, by far what we perceive
Source of compassion and justice, strengthening inclusiveness life of your entire church. Guide to our community in new ways and paradoxical of your Gospel. Grant us the gift of knowing and valuing diversity, dialogue between cultures, people and roads, so that we can look at the unit know that we are part of the one holy community that lives under your cross. Before the word is in our language, you, Lord, know fully.
eternal and unbroken fidelity, enriches the community with pastoral gifts and service that reveals the source of all injustice and all the inequities. Help us to use the power of your Spirit so that our whole person is to serve the project area in which your will is done and your name is sanctified in our commitments, words and actions. We surround behind and in front and you put your hand on us and us. Community Prayer
You who are the keys of all doors, and showed the true glory in the cross of Jesus of Nazareth and call to follow through faith in the words and deeds of him who is master path and door. In the same way as his incarnation brought us a paradoxical and surprising joy and healing to a broken and divided reality, give us a look that transforms all identities into a sacred space that reveals your presence and unconditional love. We ask this through Jesus, son of Joseph of Nazareth, who is our master and brother. Amen. Pastor Lisandro Orlov
Ecumenical HIV / AIDS Pastoral
Buenos Aires. Argentina in November 2008
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