{"id":1850,"date":"2010-04-14T09:57:53","date_gmt":"2010-04-14T09:57:53","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/the-church-and-liturgy\/the-triodion-time\/lazarus-saturday-the-triodion-time-the-triodion-in-holy-bible-and-liturgic\/"},"modified":"2010-04-14T09:57:53","modified_gmt":"2010-04-14T09:57:53","slug":"lazarus-saturday-the-triodion-time-the-triodion-in-holy-bible-and-liturgic","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/da\/orthodox-library\/the-church-and-liturgy\/the-triodion-period\/lazarus-saturday-the-triodion-time-the-triodion-in-holy-bible-and-liturgic\/","title":{"rendered":"Lazarus l\u00f8rdag"},"content":{"rendered":"

Fasten, i sin eksklusive betydning, slutter fredagen efter den femte s\u00f8ndag i fasten, n\u00e5r den 40-dages periode slutter. Passionsperioden str\u00e6kker sig fra slutningen af denne faste indtil opstandelsen, Store L\u00f8rdag, og omfatter s\u00e5ledes l\u00f8rdagen efter den femte s\u00f8ndag i fasten, kaldet (Lazarus-l\u00f8rdag) og de f\u00f8rste seks dage af Store og Hellige Uge.<\/p>\n

<\/p>\n

Lazarus l\u00f8rdag indtager en helt s\u00e6rlig plads i det liturgiske \u00e5r. Det falder uden for fastedagene, s\u00e5vel som uden for de smertefulde dage i den store uge, som str\u00e6kker sig fra mandag til fredag. Denne l\u00f8rdag udg\u00f8r sammen med Palmes\u00f8ndag, der f\u00f8lger, en gl\u00e6delig introduktion til de hellige dage. Den geografiske placering bringer det ogs\u00e5 sammen med palmes\u00f8ndag, da Betania b\u00e5de er stedet for Lazarus\u2019 opstandelse og udgangspunktet for Jesus p\u00e5 hans himmelfart til Jerusalem. (21)<\/a>. Denne l\u00f8rdag fejrer vi begivenheden Lazarus opstandelse, en begivenhed fuld af mening, som vi vil se. Den er p\u00e5 mystisk vis forbundet med Kristi opstandelse og spiller for hende rollen som en opfyldt profeti. Vi kan sige, at Lazarus viser sig for os p\u00e5 t\u00e6rsklen til p\u00e5skeferien som en forl\u00f8ber for Jesus Kristus, der erobrede d\u00f8den, ligesom Johannes D\u00f8beren gjorde det p\u00e5 t\u00e6rsklen til helligtrekonger, da han optr\u00e5dte som en forl\u00f8ber for Kristus, som er planlagt til at optr\u00e6de i d\u00e5ben. Ud over den grundl\u00e6ggende betydning af Lazarus' opstandelse, er der sekund\u00e6re aspekter, der kan betragtes som et nyttigt emne til kontemplation.<\/p>\n

Budskabet, der reciteres i den guddommelige messe (Hebr\u00e6erne 12:28-13:8) har intet at g\u00f8re med Lazarus' opstandelse, men et af dets vers: (Husk fangerne, som om I var fanger sammen med dem og dem, der pines siden du ogs\u00e5 er i kroppen) kan betragtes som relevant for Jesu medf\u00f8lelse med Lazarus. Budskabet omfatter forskellige moralske bud: fortsat broderk\u00e6rlighed, v\u00e6rt for fremmede, ikke at vanhellige \u00e6gteskab og adlyde overordnede. Den, der mener, at disse moralske anbefalinger forbliver vigtige, p\u00e5 trods af en vis naivitet og enkelhed, m\u00e5 l\u00e6se de tre vers (som udg\u00f8r dens generelle ramme, det f\u00f8rste i begyndelsen af teksten, det andet i midten og det tredje i slutningen: (Vor Gud er en fort\u00e6rende ild), (fordi han sagde: Nej. Jeg vil svigte dig, og jeg vil ikke fors\u00f8mme dig. (Jesus Kristus er den samme i g\u00e5r, i dag og til evig tid), fordi de h\u00f8jeste \u00e5ndelige sandheder er uadskillelige fra de simple praktiske krav, der n\u00f8dvendigvis udspringer af dem.<\/p>\n

Evangeliet (Joh 11:1-45) fort\u00e6ller om h\u00e6ndelsen med Lazarus opstandelse (22)<\/a>. Magiens salmer giver os Kirkens fortolkning af denne opstandelse s\u00e5ledes: (Du gik videre, o min Frelser, og opn\u00e5ede din herlige opstandelse, da du befriede Lazarus fra Helvede...). Dette er hovedbetydningen af Lazarus' opstandelse: det er if\u00f8lge Sangen en forudg\u00e5ende opfyldelse af Kristi opstandelse og en forel\u00f8big test af Kristi evne til at d\u00f8. (O Kristus, du oprejste Lazarus fra helvede... og f\u00f8r din d\u00f8d rystede du d\u00f8dens magt...). S\u00e5 forbinder Kirken denne Kristi sejr over d\u00f8den med hans ceremonielle indtog i Jerusalem, som vi vil fejre i morgen: (O d\u00f8d, Kristus har nu f\u00e6ngslet dig gennem Lazarus, s\u00e5 hvor er din sejr, o Helvede? Se, Betanias gr\u00e5d er vendt tilbage og er en byrde for jer, og vi tilbyder alle Kristus sejrens og sejrens grene). Og ogs\u00e5: (Af denne grund b\u00e6rer vi, ligesom b\u00f8rn, tegnene p\u00e5 sejr og sejr, og r\u00e5ber til dig, d\u00f8dens sejr: Hosianna i det h\u00f8jeste, velsignet er han, som kommer i Herrens navn!).<\/p>\n

Lazarus opstandelse bebuder ogs\u00e5 de d\u00f8des opstandelse, som er et resultat af Jesu opstandelse: (O Kristus, da du oprejste Lazarus fra de d\u00f8de, opn\u00e5ede du den almindelige opstandelse), (Du oprejste ham, o Giver af liv. , hvilket bekr\u00e6fter verdens opstandelse...), (gennem din ven forudsagde du menneskers befrielse fra korruption). Lazarusl\u00f8rdag er i en vis forstand en fest for alle de d\u00f8de, da den giver os mulighed for at bekr\u00e6fte og tydeligg\u00f8re vores tro p\u00e5 opstandelsen. I sine ord rettet til Martha advarer Herren os om en meget vigtig l\u00e6re i forbindelse med de d\u00f8de: Jesus sagde til Martha: (Din bror vil opst\u00e5, og Martha sagde til ham: "Jeg ved, at han vil opst\u00e5 i opstandelsen p\u00e5 sidste dag.\u201d Og Jesus sagde til hende: \u201cJeg er opstandelsen.\u201d) Marthas tro var forkert i to henseender: hun talte om en opstandelse, der kun ville finde sted i fremtiden, og hun forstod kun denne opstandelse i forhold til en slags almindelig lov. Men Jesus bekr\u00e6fter, at opstandelsen er en n\u00e6rv\u00e6rende begivenhed fra nu af, fordi det er opstandelsen og livet. De, der er faldet i s\u00f8vn, lever i Kristus og i ham. Deres liv er forbundet med og \u00e5benbaret i Jesu personlige n\u00e6rv\u00e6r. Hvis vi \u00f8nsker at forbinde \u00e5ndeligt med en af vores faldne elskede, s\u00f8ger vi ikke at genoplive ham i vores fantasi, men vi skal snarere forbinde os direkte med Jesus, og der, i Jesus, finder vi ham.<\/p>\n

Lazarus' opstandelse udg\u00f8r ogs\u00e5 en vidunderlig illustration af l\u00e6ren i Kristi person, da den viser, hvordan den guddommelige og menneskelige natur er forenet i Jesu person uden at smelte sammen: (O Kristus... du kom til Lazarus grav. , bekr\u00e6fter din natur...). S\u00e5ledes finder vi personen i Jesus p\u00e5virket og gr\u00e6dende over sin vens d\u00f8d: (Og Jesus gr\u00e6d. S\u00e5 sagde j\u00f8derne: Se, hvor han elskede ham!). Men p\u00e5 den anden side ser vi Gud i Jesus befale d\u00f8den med autoritet: (Og han r\u00e5bte med h\u00f8j r\u00f8st: Lazarus, kom ud! Og den d\u00f8de kom ud...). Salmen siger: (O Frelser, ved dine tanker, dine t\u00e5rer og din tale har du demonstreret din menneskeligheds handling, og ved at opdrage Lazarus har du demonstreret din guddommeligheds handling). (*)<\/a><\/p>\n

Endelig opmuntrer Lazarus' opstandelse synderen til at h\u00e5be p\u00e5, at han, selv om han d\u00f8de \u00e5ndeligt, vil leve igen: (Jeg beder dig, du menneskeelsker, om at rejse mig op, som er d\u00f8d i lidenskaberne...). Denne \u00e5ndelige opstandelse forekommer os ofte lige s\u00e5 umulig som Lazarus' opstandelse: (...Min herre, han har stinket, fordi han har v\u00e6ret d\u00f8d i fire dage...). Men alt er muligt for Jesus: at bringe den h\u00e5rdhjertede synder tilbage, samt at oprejse de d\u00f8de: (S\u00e5 sagde Jesus: Tag stenen...).<\/p>\n

Dette er hvad vi l\u00e6rer, hvis vi denne l\u00f8rdag tager til Betania for at bes\u00f8ge Lazarus grav. Vi \u00f8nsker ikke at se Lazarus, men vi \u00f8nsker at m\u00f8de Jesus og begynde denne store uge med ham. Han kalder p\u00e5 os og venter p\u00e5 os. Martha ringede hemmeligt til sin s\u00f8ster og sagde: "Mesteren er kommet og kalder p\u00e5 dig." Hvad ang\u00e5r Mary (da hun h\u00f8rte det, rejste hun sig hurtigt og gik hen til ham). L\u00e6reren ringer til mig. Han vil have, at jeg ikke forlader ham i hans lidelses dage. Han vil \u00e5benbare sig for mig i de dage - og jeg stinker m\u00e5ske - p\u00e5 en ny og sublim m\u00e5de. Her er jeg, l\u00e6rer!<\/p>\n<\/p>\n

\n

(21)<\/a> I det fjerde \u00e5rhundrede begyndte fejringen af den hellige uge i Jerusalem l\u00f8rdag, aftenen for palmes\u00f8ndag, med en rituel gudstjeneste i kirken kaldet Lazarium i Betania.<\/p>\n

(22)<\/a> Vi ved ikke mere om Lazarus, end hvad vi finder i evangeliet, det vil sige, at han var bror til Martha og Maria af Betania, og han var en ven af Jesus, som oprejste ham fra de d\u00f8de. Senere florerede myter om Lazarus, herunder at han og hans s\u00f8stre blev anbragt af j\u00f8derne i en b\u00e5d uden sejl, et projektil eller et ror, men de ankom mirakul\u00f8st til det sydlige Frankrig, hvor Lazarus pr\u00e6dikede for hele regionen og blev f\u00f8rste biskop af byen Marseille. Denne myte kan v\u00e6re opst\u00e5et som f\u00f8lge af, at en af biskopperne i byen Aix, som blev ordineret i Marseille i det femte \u00e5rhundrede, tilbragte nogen tid i Pal\u00e6stina og bar navnet Lazarus.<\/p>\n

(*)<\/a> Det er ikke tilladt at tage talen ud af dens kontekst og hensigt. Forfatteren her forklarer, at Jesus Kristus, \u00e6re v\u00e6re ham, demonstrerede sin menneskelighed og guddommelighed i denne begivenhed, idet han gr\u00e6d som et menneske og oprejste Lazarus som en gud. Han handlede ikke som to personer, men \u00e5benbarede snarere de to naturers virkelighed i \u00e9n person. Kristus, hvem v\u00e6re \u00e6re, er ikke et menneske, i hvem Gud blev \u00e5benbaret. Han er snarere Gud inkarneret... netv\u00e6rket<\/p>","protected":false},"excerpt":{"rendered":"

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