{"id":1855,"date":"2010-04-14T13:06:33","date_gmt":"2010-04-14T13:06:33","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/the-church-and-liturgy\/the-triodion-time\/holy-wednesday-the-holy-week-the-triodion-time-the-triodion-in-holy-bible-and-liturgic\/"},"modified":"2010-04-14T13:06:33","modified_gmt":"2010-04-14T13:06:33","slug":"holy-wednesday-the-holy-week-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\/holy-wednesday-the-holy-week-the-triodion-time-the-triodion-in-holy-bible-and-liturgic\/","title":{"rendered":"Great Holy Week: Holy Wednesday - hvorfor denne ekstravagance?"},"content":{"rendered":"

Holy Wednesday viser os to forskellige billeder, der indikerer modstridende psykologiske situationer: billedet af kvinden, der h\u00e6ldte krydderier p\u00e5 Jesu hoved i Betania, og billedet af disciplen, der forr\u00e5dte sin l\u00e6rer. Der kan v\u00e6re en sammenh\u00e6ng mellem disse to handlinger, da eleven selv havde protesteret mod kvindens tilsyneladende gener\u00f8sitet.<\/p>\n

<\/p>\n

Vi fejrer ogs\u00e5 tirsdag aften efter den store soveb\u00f8n, som vi gjorde de to foreg\u00e5ende dage med Omsk\u00e6ringsgudstjenesten. Salmerne henviser gentagne gange til "den utaknemmelige discipel" og "den utro kvinde". Men magiens evangelium (Johannes 12:17-50) er ikke relateret til Betania-h\u00e6ndelsen. Det fort\u00e6ller os snarere, hvordan Jesus spurgte Faderen under en af hans sidste samtaler med folket: (Glorisk dit navn). (Denne s\u00e6tning er en model og et eksempel p\u00e5 s\u00f8nlig, k\u00e6rlig og tillidsfuld b\u00f8n.) Da l\u00f8d en r\u00f8st fra himlen, der sagde: (Jeg har herliggjort, og jeg vil herligg\u00f8re). Denne nye forherligelse vil v\u00e6re i Jesu lidenskab og opstandelse. Ligeledes henviser nogle passager i dette evangelium tydeligt til disse lidelser: (Sandelig, sandelig siger jeg jer, hvedekornet... hvis det ikke d\u00f8r, forbliver det alene; men hvis det d\u00f8r, b\u00e6rer det megen frugt... denne verdens dom er kommet; nu vil denne verdens hersker blive kastet ud, og jeg, n\u00e5r jeg l\u00f8ftes op fra jorden... Det tiltrak alle til mig.<\/p>\n

I Brugiasmani-messen forts\u00e6tter vi med at l\u00e6se Ezekiels profeti (3:2-3:3): Gud befaler profeten at g\u00e5 til folket uden frygt og formidle til dem, hvad han h\u00f8rte fra den guddommelige mund. Vi forts\u00e6tter ogs\u00e5 med at l\u00e6se 2. Mosebog (2:11-22), hvor Moses flygter til Midjans land efter at have dr\u00e6bt en egypter, der slog en hebr\u00e6er, og hvordan han blev gift der. Til sidst forts\u00e6tter vi med at l\u00e6se Jobs Bog (2:1-10): Satan beder Gud om at tillade ham at friste Job i sin egen krop, men Job, bebyrdet med s\u00e5r, n\u00e6gter, trods sin hustrus opfordring, at forbande Herren. Evangeliet (Matt 26:6-16) fort\u00e6ller historien om salvelsen af Jesu hoved med krydderier i Betania af en kvinde. (34)<\/a>. En af eleverne irettesatte hende (35)<\/a> Siger: (Hvorfor denne ekstravagance? Hvorfor blev denne parfume ikke solgt...og givet til de fattige?) Hvad Jesus ang\u00e5r, svarer han og roser kvinden og siger: (Du har de fattige til enhver tid, men du har mig ikke til enhver tid... men jeg har gemt den til min begravelsesdag...). S\u00e5 gik Judas Iskariot, som var en af de tolv, til pr\u00e6sterne og sagde til dem: "Hvad vil I give mig, og jeg vil overgive ham til jer?" Pr\u00e6sterne gik med til at betale Judas summen af tredive s\u00f8lvstykker (36)<\/a>.<\/p>\n

Jesus roste kvindens arbejde, fordi dette arbejde for det f\u00f8rste var en forudg\u00e5ende \u00e6re forud for hans d\u00f8d og begravelse, og s\u00e5 fordi det var et udtryk for stor k\u00e6rlighed til Jesus, var det tilladt og legitimt for kvinden at rette det til ham i stedet for. af de fattige i denne korte periode, som han fortsatte med at tilbringe blandt menneskeheden. Men kan vi i disse Jesu ord finde en klar retning for vores arbejde? Det ser ud til at v\u00e6re muligt. Jesus velsignede kvinders gener\u00f8sitet af specifikke \u00e5rsager: Hans synlige tilstedev\u00e6relse blandt menneskeheden og hans forest\u00e5ende begravelse. Men disse grunde g\u00e6lder ikke l\u00e6ngere i dag, s\u00e5 pligten er en anden. Uden at ford\u00f8mme brugen af rigdom og sk\u00f8nhed til at tjene Gud, m\u00e5 de is\u00e6r udnyttes i tjenesten for de lidende lemmer af Kristi Legeme. At bygge luksuri\u00f8se kirker, mens de fattige sulter, er skammeligt for Gud (37)<\/a>. Men Betania-h\u00e6ndelsen har p\u00e5 den anden side en mere generel betydning end udbuddet af krydderier. Vi kan vise vores gener\u00f8sitet over for Jesus ved at vie ham ikke kun materielle ting, men ogs\u00e5 usynlige ting, s\u00e5som et liv i b\u00f8n, et liv i askese, et liv i kontemplation, vanskelige ofre osv. Verden vil protestere, som den Disciple gjorde i Betania: Hvorfor denne ekstravagance og spild? Er det almindelige liv i menneskehedens tjeneste ikke mere gavnligt og givende? Men at v\u00e6rds\u00e6tte (v\u00e6rdien af indsatsen) forbliver rygraden i enhver levende religion. Hvis vi skal foretr\u00e6kke at hj\u00e6lpe \u00e5benlyst objektiv n\u00f8d fremfor kulturel luksus, for eksempel, s\u00e5 har vi ogs\u00e5 ret til at h\u00e6lde usynlig godhed p\u00e5 Jesu hoved, det vil sige at (miste) for hans skyld (s\u00e5 sandelig at vinde) det bedste, der findes i vores liv. Vores hjerte er den f\u00f8rste af flaskerne med krydderier, der skal knuses foran ham og for ham.<\/p>\n

Vi t\u00f8r ikke forklare Judas situation p\u00e5 grund af dens store uretf\u00e6rdighed og r\u00e6dsel. Men lad os vende tilbage til, hvad der siges i omsk\u00e6ringsgudstjenesten, p\u00e5 store onsdag: (Den utaknemmelige discipel, da han blev urolig over din n\u00e5de, forkastede det...). Det er umuligt at afvise n\u00e5den, efter at vi er blevet fyldt med den. Hvor mange kristne har ikke i l\u00f8bet af deres liv sagt til den lidenskab, der dominerer dem - kroppen, pengene, arrogancen -: (Jeg er villig til at s\u00e6lge Jesus til dig. Fort\u00e6l mig, hvilke forn\u00f8jelser du vil give mig, og jeg vil udlevere ham til dig ?)<\/p>\n

I mange kirker gives de syges salvelsessakramente onsdag eftermiddag eller aften til alle troende, der \u00f8nsker at modtage \u00e5ndelig og fysisk tr\u00f8st.<\/p>\n<\/p>\n

\n

(34)<\/a> Denne passage rejser mange sp\u00f8rgsm\u00e5l. For det f\u00f8rste, var der mere end \u00e9n salvelse udf\u00f8rt af en kvinde for Jesus i de sidste dage af hans jordiske liv? Matth\u00e6us og Markus taler om en salvelse, der fandt sted (to dage f\u00f8r p\u00e5ske). Hvad ang\u00e5r Johannes (1:12), tyder det p\u00e5, at salvelsen fandt sted (seks dage f\u00f8r p\u00e5ske). Men hvis vi l\u00e6ser Johannes' tekst omhyggeligt, ser vi, at (de seks dage) vedr\u00f8rer Jesu ankomst til Betania, og ikke n\u00f8dvendigvis til nadveren, hvor Jesus blev salvet. Vi kan derfor konkludere - uden at afvise muligheden for en anden salvelse - at vi har at g\u00f8re med en enkelt salvelse, der fandt sted fire dage efter Jesus ankom til Betania og to dage f\u00f8r p\u00e5ske. For det andet, hvem var kvinden, der salvede Jesus? Hverken Matth\u00e6us eller Markus giver noget navn, mens Johannes bekr\u00e6fter, at det er Maria, s\u00f8ster til Martha og Lazarus. For det tredje, er dette Maria den samme Maria Magdalene, fra hvem "syv d\u00e6moner kom ud" (Luk 8:2)? Og Magdalene! Er hun den samme syndige kvinde, som vaskede Jesu f\u00f8dder under middagen med faris\u00e6eren Simon? (Lukas 7)? Der har v\u00e6ret en lang debat om dette emne. Bibelske data tillader ikke et endeligt svar. Man kan sige, at det fjerde evangelium antyder, uden at bekr\u00e6fte, at Maria, Lazarus' s\u00f8ster, Maria Magdalena og den syndige kvinde var \u00e9n person, og at de tre kvinder var den samme kvinde i tre forskellige stadier af hendes liv. I mods\u00e6tning til den (sikkert falske) historie, der siger, at Maria, Lazarus' s\u00f8ster, kom til Gallien med Martha og Lazarus, h\u00e6vder gr\u00e6sk tradition, at hun tog til Efesos, at hun d\u00f8de der, og at hendes rester blev overf\u00f8rt til Konstantinopel i fjerde \u00e5rhundrede.<\/p>\n

(35)<\/a> Matth\u00e6us n\u00e6vner ikke nogen af disciplene, men Johannes (12:4-7) tilskriver disse protestord Judas Iskariot, Simons s\u00f8n, som var "ved at forr\u00e5de ham", og tilf\u00f8jer: "Han modtog dette ikke fordi af hans medf\u00f8lelse med de fattige, men fordi han var en tyv og var kasserer, undersl\u00e6ber han, hvad der er deponeret i den.)<\/p>\n

(36)<\/a> Tredive stykker s\u00f8lv blev n\u00e6vnt i en af profetierne. Vi vender tilbage til dette emne, n\u00e5r vi diskuterer l\u00e6sningen af Zakarias, som l\u00e6ses i den f\u00f8rste times gudstjeneste p\u00e5 Langfredag.<\/p>\n

(37)<\/a> St. John Chrysostom fokuserer p\u00e5 dette emne med stor dygtighed og irettes\u00e6tter nogle af de rige troende for at dekorere kirkernes templer, mens de fors\u00f8mmer de fattige, de levende templer, der st\u00e5r i hver gade. (Vi burde have gjort dette uden at fors\u00f8mme det.) Han plejede at sige til de rige og understrege Kristi tilstedev\u00e6relse i de fattige: (Accepter Kristus i det mindste i din stald).<\/p>","protected":false},"excerpt":{"rendered":"

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