S.FAUSTI -Jesus came to free us from the bondage of the law, not by abolishing it - it would be as distorting the good in evil and vice versa - but fulfilling it, and in a superior, divine way.. Jesus is not the end, but the aim of the law and the prophets, not the abolition, but the fulfillment. Indeed the word given to Moses and called by the prophets lives : it is the Son who accomplishes Father's will. The Church does not proclaim the law, but the Gospel. It announces the good news of the "excessive justice" of the Son, Who loves as the Father. Not because of this He transgresses the law. Indeed Love can cause no harm to anyone. And so love is the absolute fulfilment of the Law (Rom 13:10). It is the "law of freedom"of the sons themselves.(James 2:12). "But I say to you," Jesus says declaring the "excessive" justice of the Son that leads into the Kingdom of the Father. Principle of his own action is to become as the Father .. Be what you are: you are son, therefore, you be the son, equal to the Father who loves everyone. The sermon on the mountain reads over again, under this light, our relationship with our brothers. They will follow the exposure of the "three pillars of the world" - almsgiving, prayer, fasting - (c.6) and a section of length like this, which examines our relationship with the Father, to end with the commandment of love, synthesis "of the law and the prophets", which is the inclusion to the whole sermon (5:17). This sermon is structured on six antithesis. "It was said / but I say to you." Anyway they aren't antithesis: Jesus does not propose a different law, "I have not come to abolish but to fulfill the law and the prophets." The law is not new, but ancient . But the fulfillment is new ,no one has ever suggested and observed ever in this way ( that of the Son). Indeed, the principle of justice is the love of the Father. Jesus dictates with authority equal to the One who gave the 10 Words. "But I say to you," does not contradict what has been said, but clarifies it, these words change it into what means concession, and He go away the simple actions to desires of the heart, from which everything emanates. But what He says is not a legalistic imposition, even more severe than the last one , that judges not only the actions, but also the intentions. It is instead the "good news" of what God works in us through these same Words, which have the authority to do what for this they are sent. They shouldn't be understood as "a codex" of beautiful but inhuman laws, divinely impossible , but as a "revelation" and a gift of God's own life for us. In the light of Father's kingdom, proclaimed in the Beatitudes, they are now reviewing the relationship with the others and with the Other. The two tablets of the Decalogue have to be revisited with the new heart of the Son. "You" that have the wisdom of the Beatitudes, You are the salt of the earth and the light of the world just because you live with the others as brothers, who know the common Father.
S.FAUSTI -Jesus came to free us from the bondage of the law, not by abolishing it - it would be as distorting the good in evil and vice versa - but fulfilling it, and in a superior, divine way..
RispondiEliminaJesus is not the end, but the aim of the law and the prophets, not the abolition, but the fulfillment.
Indeed the word given to Moses and called by the prophets lives : it is the Son who accomplishes Father's will. The Church does not proclaim the law, but the Gospel.
It announces the good news of the "excessive justice" of the Son, Who loves as the Father.
Not because of this He transgresses the law. Indeed Love can cause no harm to anyone. And so love is the absolute fulfilment of the Law (Rom 13:10). It is the "law of freedom"of the sons themselves.(James 2:12).
"But I say to you," Jesus says declaring the "excessive" justice of the Son that leads into the Kingdom of the Father. Principle of his own action is to become as the Father ..
Be what you are: you are son, therefore, you be the son, equal to the Father who loves everyone.
The sermon on the mountain reads over again, under this light, our relationship with our brothers.
They will follow the exposure of the "three pillars of the world" - almsgiving, prayer, fasting - (c.6)
and a section of length like this, which examines our relationship with the Father, to end with the commandment of love, synthesis "of the law and the prophets", which is the inclusion to the whole sermon (5:17). This sermon is structured on six antithesis. "It was said / but I say to you."
Anyway they aren't antithesis: Jesus does not propose a different law, "I have not come to abolish but to fulfill the law and the prophets."
The law is not new, but ancient . But the fulfillment is new ,no one has ever suggested and observed ever in this way ( that of the Son).
Indeed, the principle of justice is the love of the Father.
Jesus dictates with authority equal to the One who gave the 10 Words.
"But I say to you," does not contradict what has been said, but clarifies it, these words change it into what means concession, and He go away the simple actions to desires of the heart, from which everything emanates.
But what He says is not a legalistic imposition, even more severe than the last one , that judges not only the actions, but also the intentions.
It is instead the "good news" of what God works in us through these same Words, which have the authority to do what for this they are sent.
They shouldn't be understood as "a codex" of beautiful but inhuman laws, divinely impossible , but as a "revelation" and a gift of God's own life for us.
In the light of Father's kingdom, proclaimed in the Beatitudes, they are now reviewing the relationship with the others and with the Other.
The two tablets of the Decalogue have to be revisited with the new heart of the Son.
"You" that have the wisdom of the Beatitudes, You are the salt of the earth and the light of the world just because you live with the others as brothers, who know the common Father.