Feb 12, 2025 Written by 

The affluent life and not

The true God, nature, and authentic man

(Mk 8:27-33)

 

Jesus guides his intimates away from the territory of the ideology of power and the sacred centre of the official religious institution, so that they detach themselves from their own stronghold.

The territory of Caesarea Philippi was enchanting, renowned for fertility and lush pastures - an area famous for the fecundity of flocks and herds.

That sort of earthly paradise at the source of the Jordan was so humanly attractive that Alexander the Great considered it to be the home of the god Pan and the Nymphs.

Even the disciples were fascinated by the landscape and the affluent life of the inhabitants of the region; not to mention the magnificence of the palaces.

Christ asks the apostles - practically speaking - what people expected of Him. And the reminder of the context alludes to the comforts that pagan religion offered.

 

Moved by curiosity and eager for material fulfilment, the crowd of amazed people around the Son of God was creating a great noise, only apparent.

Now there is a turning point: the atmosphere changes, opposition increases and questions pile up; the crowd thins out and the Master finds himself increasingly alone.

While the gods were showing that they knew how to shower their worshippers with goods - and a sumptuous court life that beguiled all - what did the Lord offer?

In short, the apostles were continuing to be influenced by the propaganda of the political and religious government, which ensured prosperity.

Thus Jesus "instructed" them, so that they could overcome the blindness and crisis produced by his Cross, by the commitment required in view of the gift of self.

 

The Son of God is not only a continuer of the Baptist's clear-headed attitude, never inclined to compromise with the courts and opulence; nor is He one of the many restorers of the law of Moses... with the zeal of Elijah.

On this issue, in the first Christian communities there were lively distances with paganism, but there were also particular contrasts with the world of the synagogues.

Frictions of no small importance were those that arose between Jews converted to the Lord and traditionally observant Semites.

Indeed, the sacred books spoke of great figures who had left their mark on the Israel history, and were to reappear to usher in the messianic times.

There was a lack of understanding in everyone. And difficulty in being able to embrace the new proposal, which seemed to guarantee neither glory nor material goals.

 

Faith does not easily accord with early human impulses: it is disconcerting for the obvious views and drives.

So in the Gospel passage the Master contradicts Peter himself, whose opinion remained tied to the conformist and popular idea of «the» [v.29: «that»] expected Messiah.

The leader of the apostles must stop showing Christ which way to go «behind» (v.33) him!

Simon can go back to being a pupil; and has to stop drawing ways, by kidnapping God in the name of God…

Hence the ‘messianic secret’ imposed on those who preach it in that equivocal way (v.30).

The «Son of man» (v.31) does not assure us worldly success, nor absence of conflict. Only guarantees freedom from all ties to power, and regenerating Love.

 

 

[Thursday 6th wk. in O.T.  February 20, 2025]

185 Last modified on Thursday, 20 February 2025 12:00
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

At this moment, the Lord repeats his question to each of us: “who do you say that I am?” (Mt 16:15). A clear and direct question, which one cannot avoid or remain neutral to, nor can one remand it or delegate the response to someone else. In this question there is nothing inquisitional (Pope Francis)
In questo momento, ad ognuno di noi il Signore Gesù ripete la sua domanda: «Voi, chi dite che io sia?» (Mt 16,15). Una domanda chiara e diretta, di fronte alla quale non è possibile sfuggire o rimanere neutrali, né rimandare la risposta o delegarla a qualcun altro. Ma in essa non c’è nulla di inquisitorio (Papa Francesco)
Love is indeed “ecstasy”, not in the sense of a moment of intoxication, but rather as a journey, an ongoing exodus out of the closed inward-looking self towards its liberation through self-giving, and thus towards authentic self-discovery and indeed the discovery of God (Deus Caritas est n.6)
Sì, amore è « estasi », ma estasi non nel senso di un momento di ebbrezza, ma estasi come cammino, come esodo permanente dall'io chiuso in se stesso verso la sua liberazione nel dono di sé, e proprio così verso il ritrovamento di sé, anzi verso la scoperta di Dio (Deus Caritas est n.6)
Before asking them, the Twelve, directly, Jesus wants to hear from them what the people think about him, and he is well aware that the disciples are very sensitive to the Teacher’s renown! Therefore, he asks: “Who do men say that I am?” (v. 27). It comes to light that Jesus is considered by the people as a great prophet. But, in reality, he is not interested in the opinions and gossip of the people (Pope Francis)
Prima di interpellare direttamente loro, i Dodici, Gesù vuole sentire da loro che cosa pensa di Lui la gente – e sa bene che i discepoli sono molto sensibili alla popolarità del Maestro! Perciò domanda: «La gente, chi dice che io sia?» (v. 27). Ne emerge che Gesù è considerato dal popolo un grande profeta. Ma, in realtà, a Lui non interessano i sondaggi e le chiacchiere della gente (Papa Francesco)
In the rite of Baptism, the presentation of the candle lit from the large Paschal candle, a symbol of the Risen Christ, is a sign that helps us to understand what happens in the Sacrament. When our lives are enlightened by the mystery of Christ, we experience the joy of being liberated from all that threatens the full realization (Pope Benedict)
Nel rito del Battesimo, la consegna della candela, accesa al grande cero pasquale simbolo di Cristo Risorto, è un segno che aiuta a cogliere ciò che avviene nel Sacramento. Quando la nostra vita si lascia illuminare dal mistero di Cristo, sperimenta la gioia di essere liberata da tutto ciò che ne minaccia la piena realizzazione (Papa Benedetto)
And he continues: «Think of salvation, of what God has done for us, and choose well!». But the disciples "did not understand why the heart was hardened by this passion, by this wickedness of arguing among themselves and seeing who was guilty of that forgetfulness of the bread" (Pope Francis)
E continua: «Pensate alla salvezza, a quello che anche Dio ha fatto per noi, e scegliete bene!». Ma i discepoli «non capivano perché il cuore era indurito per questa passione, per questa malvagità di discutere fra loro e vedere chi era il colpevole di quella dimenticanza del pane» (Papa Francesco)
[Faith] is the lifelong companion that makes it possible to perceive, ever anew, the marvels that God works for us. Intent on gathering the signs of the times in the present of history […] (Pope Benedict, Porta Fidei n.15)

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