{"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\/es\/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":"Gran Semana Santa: Mi\u00e9rcoles Santo: \u00bfpor qu\u00e9 esta extravagancia?"},"content":{"rendered":"

El Mi\u00e9rcoles Santo nos muestra dos im\u00e1genes diferentes que indican situaciones psicol\u00f3gicas encontradas: la imagen de la mujer que derram\u00f3 especias sobre la cabeza de Jes\u00fas en Betania y la imagen del disc\u00edpulo que traicion\u00f3 a su maestro. Puede haber alguna conexi\u00f3n entre estas dos acciones, ya que el propio estudiante hab\u00eda protestado contra la aparente generosidad de la mujer.<\/p>\n

<\/p>\n

Tambi\u00e9n celebramos el martes por la noche, despu\u00e9s de la Gran Oraci\u00f3n del Dormir, como lo hicimos los dos d\u00edas anteriores con el Servicio de Circuncisi\u00f3n. Los himnos se refieren repetidamente al \u201cdisc\u00edpulo desagradecido\u201d y a la \u201cmujer ad\u00faltera\u201d. Pero el Evangelio de la Magia (Juan 12:17-50) no est\u00e1 relacionado con el incidente de Betania, sino que nos cuenta c\u00f3mo Jes\u00fas pidi\u00f3 al Padre, durante una de sus \u00faltimas conversaciones con el pueblo: (Glorifica tu nombre). (Esta frase es modelo y ejemplo de oraci\u00f3n filial, amorosa y confiada.) Entonces se oy\u00f3 una voz del cielo que dec\u00eda: (He glorificado y glorificar\u00e9). Esta nueva glorificaci\u00f3n ser\u00e1 en la pasi\u00f3n y resurrecci\u00f3n de Jes\u00fas. Asimismo, algunos pasajes de este Evangelio se refieren claramente a estos sufrimientos: (De cierto, de cierto os digo, el grano de trigo... si no muere, queda solo; pero si muere, da mucho fruto... Ha llegado el juicio de este mundo; ahora el gobernante de este mundo ser\u00e1 expulsado, y yo, cuando sea levantado de la tierra... Atrajo a todos hacia m\u00ed.<\/p>\n

En la Misa de Brugiasmani continuamos leyendo la profec\u00eda de Ezequiel (3:2-3:3): Dios ordena al profeta que vaya sin miedo al pueblo y le transmita lo que escuch\u00f3 de la boca divina. Tambi\u00e9n continuamos leyendo el Libro del \u00c9xodo (2:11-22), donde Mois\u00e9s huye a la tierra de Madi\u00e1n despu\u00e9s de matar a un egipcio que golpeaba a un hebreo, y c\u00f3mo se cas\u00f3 all\u00ed. Finalmente, continuamos leyendo el Libro de Job (2:1-10): Satan\u00e1s le pide a Dios que le permita tentar a Job en su propio cuerpo, pero Job, cargado de heridas, se niega, a pesar de las insistencias de su esposa, a maldecir al Se\u00f1or. El Evangelio (Mateo 26:6-16) cuenta la historia de la unci\u00f3n de la cabeza de Jes\u00fas con especias en Betania por una mujer. (34)<\/a>. Uno de los estudiantes la reprendi\u00f3. (35)<\/a> Diciendo: (\u00bfPor qu\u00e9 esta extravagancia? \u00bfPor qu\u00e9 este perfume no se vendi\u00f3... y se dio a los pobres?) En cuanto a Jes\u00fas, responde alabando a la mujer y diciendo: (A los pobres los tienes en todo tiempo, pero a m\u00ed no me tienes en todo tiempo... pero lo guard\u00e9 para el d\u00eda de mi sepultura...). Entonces Judas Iscariote, que era uno de los doce, fue a los sacerdotes y les dijo: \u201c\u00bfQu\u00e9 me dar\u00e9is, y os lo entregar\u00e9?\u201d Los sacerdotes acordaron pagar a Judas la suma de treinta piezas de plata. (36)<\/a>.<\/p>\n

Jes\u00fas alab\u00f3 el trabajo de la mujer porque este trabajo era, en primer lugar, un honor previo a su muerte y sepultura, y luego porque era una expresi\u00f3n de gran amor hacia Jes\u00fas, era permisible y leg\u00edtimo que la mujer se lo dirigiera a \u00e9l. de los pobres durante este breve per\u00edodo que continu\u00f3 pasando entre la humanidad. Pero \u00bfpodemos encontrar en estas palabras de Jes\u00fas una direcci\u00f3n clara para nuestro trabajo? Parece posible. Jes\u00fas bendijo la generosidad de las mujeres por razones espec\u00edficas: su presencia visible entre la humanidad y su inminente sepultura. Pero estas razones ya no se aplican hoy en d\u00eda, por lo que el deber es diferente. Sin condenar el uso de la riqueza y la belleza para servir a Dios, deben aprovecharse especialmente al servicio de los miembros sufrientes del Cuerpo de Cristo. Construir iglesias lujosas mientras los pobres pasan hambre es una verg\u00fcenza para Dios (37)<\/a>. Pero el incidente de Betania, por otra parte, tiene un significado m\u00e1s general que la ofrenda de especias. Podemos mostrar nuestra generosidad a Jes\u00fas dedic\u00e1ndole no s\u00f3lo cosas materiales, sino tambi\u00e9n cosas invisibles, como una vida de oraci\u00f3n, una vida de ascetismo, una vida de contemplaci\u00f3n, sacrificios dif\u00edciles, etc. El mundo protestar\u00e1, como el hicieron los disc\u00edpulos en Betania: \u00bfPor qu\u00e9 esta extravagancia y despilfarro? \u00bfNo es m\u00e1s beneficiosa y gratificante la vida ordinaria al servicio de la humanidad? Pero apreciar (el valor del esfuerzo) sigue siendo la columna vertebral de toda religi\u00f3n viva. Si debemos preferir ayudar a la angustia objetiva y flagrante al lujo cultural, por ejemplo, entonces tambi\u00e9n tenemos derecho a derramar bondad invisible sobre la cabeza de Jes\u00fas, es decir, a (perder) por su causa (de hecho, ganar) lo mejor que existe en nosotros. nuestras vidas. Nuestro coraz\u00f3n es el primero de los odres de especias que deben ser partido delante de \u00c9l y para \u00c9l.<\/p>\n

No nos atrevemos a explicar la situaci\u00f3n de Judas por su gran injusticia y horror. Pero volvamos a lo que se dice en el servicio de la circuncisi\u00f3n, el Mi\u00e9rcoles Grande: (El disc\u00edpulo ingrato, turbado por tu gracia, la rechaz\u00f3...). Es imposible rechazar la gracia despu\u00e9s de haber sido llenos de ella. \u00bfCu\u00e1ntos cristianos no han dicho durante su vida a las pasiones que los dominan -el cuerpo, el dinero, la soberbia-: (Estoy dispuesto a venderte a Jes\u00fas. Dime qu\u00e9 placeres me dar\u00e1s y te lo entregar\u00e9). ?)<\/p>\n

En muchas iglesias, el sacramento de la Unci\u00f3n de los enfermos se administra el mi\u00e9rcoles por la tarde o por la noche a todos los creyentes que desean recibir consuelo espiritual y f\u00edsico.<\/p>\n<\/p>\n

\n

(34)<\/a> Este pasaje plantea muchas preguntas. Primero, \u00bfhubo m\u00e1s de una unci\u00f3n realizada por una mujer para Jes\u00fas en los \u00faltimos d\u00edas de su vida terrenal? Mateo y Marcos hablan de una unci\u00f3n que ocurri\u00f3 (dos d\u00edas antes de Pascua). En cuanto a Juan (1:12), sugiere que la unci\u00f3n tuvo lugar (seis d\u00edas antes de Pascua). Sin embargo, si leemos atentamente el texto de Juan, vemos que (los seis d\u00edas) se relaciona con la llegada de Jes\u00fas a Betania, y no necesariamente con la cena durante la cual Jes\u00fas fue ungido. Por tanto, podemos concluir -sin negar la posibilidad de una segunda unci\u00f3n- que estamos ante una \u00fanica unci\u00f3n que se produjo cuatro d\u00edas despu\u00e9s de la llegada de Jes\u00fas a Betania y dos d\u00edas antes de la Pascua. En segundo lugar, \u00bfqui\u00e9n fue la mujer que ungi\u00f3 a Jes\u00fas? Ni Mateo ni Marcos dan ning\u00fan nombre, mientras que Juan confirma que se trata de Mar\u00eda, la hermana de Marta y L\u00e1zaro. En tercer lugar, \u00bfes esta Mar\u00eda la misma Mar\u00eda Magdalena de quien \u201csalieron siete demonios\u201d (Lucas 8:2)? \u00a1Y Magdalena! \u00bfEs la misma mujer pecadora que lav\u00f3 los pies de Jes\u00fas durante la cena con Sim\u00f3n el fariseo? (Lucas 7)? Ha habido un largo debate sobre este tema. Los datos b\u00edblicos no permiten dar una respuesta definitiva. Se puede decir que el Cuarto Evangelio sugiere, sin confirmar, que Mar\u00eda, la hermana de L\u00e1zaro, Mar\u00eda Magdalena y la mujer pecadora eran una sola persona, y que las tres mujeres eran la misma mujer en tres etapas diferentes de su vida. Contrariamente a la historia (ciertamente falsa) que dice que Mar\u00eda, la hermana de L\u00e1zaro, lleg\u00f3 a la Galia con Marta y L\u00e1zaro, la tradici\u00f3n griega sostiene que fue a \u00c9feso, que all\u00ed muri\u00f3 y que sus restos fueron trasladados a Constantinopla en el siglo XIX. siglo IV.<\/p>\n

(35)<\/a> Mateo no nombra a ninguno de los disc\u00edpulos, pero Juan (12:4-7) atribuye estas palabras de protesta a Judas Iscariote, el hijo de Sim\u00f3n, que estaba \u201ca punto de traicionarlo\u201d, y agrega: \u201cNo recibi\u00f3 esto porque de su compasi\u00f3n por los pobres, sino porque era ladr\u00f3n y era tesorero, malversa lo que en \u00e9l se deposita.)<\/p>\n

(36)<\/a> En una de las profec\u00edas se mencionan treinta piezas de plata. Volveremos a este tema cuando analicemos la lectura de Zacar\u00edas, que se lee en el servicio de la primera hora del Viernes Santo.<\/p>\n

(37)<\/a> San Juan Cris\u00f3stomo se centra en este tema con gran habilidad, reprendiendo a algunos creyentes ricos por decorar los templos de las iglesias mientras descuida a los pobres, esos templos vivientes que se levantan en cada calle. (Deber\u00edamos haber hecho esto sin descuidarlo). Sol\u00eda decir a los ricos, enfatizando la presencia de Cristo en los pobres: (Aceptad a Cristo al menos en vuestro establo).<\/p>","protected":false},"excerpt":{"rendered":"

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