{"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\/fr\/orthodox-library\/the-church-and-liturgy\/the-triodion-period\/lazarus-saturday-the-triodion-time-the-triodion-in-holy-bible-and-liturgic\/","title":{"rendered":"Lazare samedi"},"content":{"rendered":"

Le je\u00fbne, au sens exclusif, se termine le vendredi qui suit le cinqui\u00e8me dimanche du Car\u00eame, date \u00e0 laquelle prend fin la p\u00e9riode de quarante jours. La P\u00e9riode de la Passion s'\u00e9tend de la fin de ce je\u00fbne jusqu'\u00e0 la R\u00e9surrection, le Grand Samedi, et comprend ainsi le samedi qui suit le cinqui\u00e8me dimanche du Car\u00eame, appel\u00e9 (Samedi de Lazare) et les six premiers jours de la Grande et Sainte Semaine.<\/p>\n

<\/p>\n

Le samedi de Lazare occupe une place tr\u00e8s particuli\u00e8re dans l'ann\u00e9e liturgique. Elle tombe en dehors des jours de Car\u00eame, ainsi qu'en dehors des jours douloureux de la Grande Semaine, qui s'\u00e9tend du lundi au vendredi. Ce samedi, ainsi que le dimanche des Rameaux qui le suit, constituent une joyeuse introduction aux jours saints. La situation g\u00e9ographique le rapproche \u00e9galement du dimanche des Rameaux, puisque B\u00e9thanie est \u00e0 la fois le lieu de la r\u00e9surrection de Lazare et le point de d\u00e9part de J\u00e9sus dans son ascension \u00e0 J\u00e9rusalem. (21)<\/a>. Ce samedi, nous comm\u00e9morons l'\u00e9v\u00e9nement de la R\u00e9surrection de Lazare, un \u00e9v\u00e9nement plein de sens, comme nous le verrons. Elle est myst\u00e9rieusement li\u00e9e \u00e0 la r\u00e9surrection du Christ lui-m\u00eame, et joue pour elle le r\u00f4le d\u2019une proph\u00e9tie accomplie. On peut dire que Lazare nous appara\u00eet au seuil des f\u00eates de P\u00e2ques comme un pr\u00e9curseur de J\u00e9sus-Christ vainqueur de la mort, tout comme Jean-Baptiste, \u00e0 la veille de l'Epiphanie, apparaissant comme un pr\u00e9curseur du Christ qui est pr\u00e9vu pour appara\u00eetre au bapt\u00eame. Outre la signification fondamentale de la r\u00e9surrection de Lazare, il existe des aspects secondaires qui peuvent \u00eatre consid\u00e9r\u00e9s comme un sujet de r\u00e9flexion utile.<\/p>\n

Le message r\u00e9cit\u00e9 dans la messe divine (H\u00e9breux 12\u00a0:28-13\u00a0:8) n'a rien \u00e0 voir avec la r\u00e9surrection de Lazare, mais un de ses versets : (Souvenez-vous des captifs comme si vous \u00e9tiez captifs avec eux et de ceux qui souffrent parce que vous sont \u00e9galement dans le corps) peut \u00eatre consid\u00e9r\u00e9e comme applicable \u00e0 la compassion de J\u00e9sus pour Lazare. Le message comprend divers commandements moraux : continuer l\u2019amour fraternel, accueillir des \u00e9trangers, ne pas profaner le mariage et ob\u00e9ir aux sup\u00e9rieurs. Quiconque consid\u00e8re que ces recommandations morales restent importantes, malgr\u00e9 une certaine na\u00efvet\u00e9 et simplicit\u00e9, doit lire attentivement les trois versets (qui constituent sa charpente g\u00e9n\u00e9rale, le premier au d\u00e9but du texte, le deuxi\u00e8me en son milieu, et le troisi\u00e8me \u00e0 sa fin : (Notre Dieu est un feu d\u00e9vorant), (parce qu'Il a dit : Non. Je vous ai laiss\u00e9 tomber et je ne vous n\u00e9gligerai pas), (J\u00e9sus-Christ est le m\u00eame hier, aujourd'hui et \u00e9ternellement), parce que les v\u00e9rit\u00e9s spirituelles les plus \u00e9lev\u00e9es sont ins\u00e9parables de les exigences pratiques simples qui en d\u00e9coulent n\u00e9cessairement.<\/p>\n

L'\u00c9vangile (Jean 11\u00a0:\u00a01-45) raconte l'incident de la r\u00e9surrection de Lazare. (22)<\/a>. Les hymnes magiques nous donnent ainsi l\u2019interpr\u00e9tation de l\u2019\u00c9glise de cette r\u00e9surrection : (Tu as avanc\u00e9, \u00f4 mon Sauveur, et tu as r\u00e9alis\u00e9 ta glorieuse r\u00e9surrection en lib\u00e9rant Lazare de l\u2019enfer...). C\u2019est le sens principal de la R\u00e9surrection de Lazare : elle est, selon le Cantique, un accomplissement pr\u00e9alable de la R\u00e9surrection du Christ, et une \u00e9preuve pr\u00e9liminaire de la capacit\u00e9 du Christ \u00e0 mourir. (\u00d4 Christ, tu as ressuscit\u00e9 Lazare de l'enfer... et avant de mourir, tu as secou\u00e9 le pouvoir de la mort...). Alors l'\u00c9glise relie cette victoire du Christ sur la mort \u00e0 son entr\u00e9e c\u00e9r\u00e9monielle \u00e0 J\u00e9rusalem, que nous c\u00e9l\u00e9brerons demain : (\u00d4 mort, le Christ t'a maintenant emprisonn\u00e9 par Lazare, alors o\u00f9 est ta victoire, \u00f4 Enfer ? Voici les pleurs de B\u00e9thanie. est revenu et est un fardeau pour vous. Et nous offrons tous au Christ les rameaux de la victoire et de la victoire). Et aussi : (C'est pourquoi, comme des enfants, nous portons les signes de la victoire et de la victoire, en criant vers toi, \u00f4 vainqueur de la mort : Hosanna au plus haut des cieux, b\u00e9ni soit celui qui vient au nom du Seigneur !).<\/p>\n

La r\u00e9surrection de Lazare annonce aussi la r\u00e9surrection des morts, qui est le r\u00e9sultat de la r\u00e9surrection de J\u00e9sus : (\u00d4 Christ, lorsque tu as ressuscit\u00e9 Lazare d'entre les morts, tu as r\u00e9alis\u00e9 la r\u00e9surrection g\u00e9n\u00e9rale), (Tu l'as ressuscit\u00e9, \u00f4 Donateur de vie , confirmant ainsi la r\u00e9surrection du monde...), (par l'interm\u00e9diaire de ton ami tu as pr\u00e9dit la lib\u00e9ration des humains de la corruption). Le samedi de Lazare est, en un sens, une f\u00eate pour tous les morts, car il nous donne l'occasion d'affirmer et de clarifier notre croyance en la r\u00e9surrection. Dans ses paroles adress\u00e9es \u00e0 Marthe, le Seigneur nous alerte sur un enseignement tr\u00e8s important li\u00e9 aux morts : J\u00e9sus dit \u00e0 Marthe : (Ton fr\u00e8re ressuscitera, et Marthe lui dit : \u00ab Je sais qu'il ressuscitera \u00e0 la r\u00e9surrection le dernier jour. \u00bb Et J\u00e9sus lui dit : \u00ab Je suis la r\u00e9surrection. \u00bb) La foi de Marthe \u00e9tait fausse \u00e0 deux \u00e9gards : elle parlait d'une r\u00e9surrection qui n'aurait lieu que dans le futur, et elle ne comprenait cette r\u00e9surrection que par rapport \u00e0 une sorte de loi g\u00e9n\u00e9rale. Mais J\u00e9sus confirme que la r\u00e9surrection est d\u00e9sormais un \u00e9v\u00e9nement pr\u00e9sent car elle est la r\u00e9surrection et la vie. Ceux qui se sont endormis vivent en Christ et en Lui. Leurs vies sont li\u00e9es et r\u00e9v\u00e9l\u00e9es dans la pr\u00e9sence personnelle de J\u00e9sus. Si nous voulons nous connecter spirituellement avec l\u2019un de nos proches d\u00e9chus, nous ne cherchons pas \u00e0 le faire revivre dans notre imagination, mais nous devons plut\u00f4t nous connecter directement avec J\u00e9sus, et l\u00e0, en J\u00e9sus, nous le trouvons.<\/p>\n

La r\u00e9surrection de Lazare constitue \u00e9galement une merveilleuse illustration de la doctrine en la personne du Christ, car elle montre comment les natures divine et humaine s'unissent dans la personne de J\u00e9sus sans se confondre : (\u00d4 Christ... tu es venu au tombeau de Lazare , nous confirmant votre nature...). Ainsi, nous trouvons la personne en J\u00e9sus affect\u00e9e et pleurant \u00e0 cause de la mort de son ami : (Et J\u00e9sus pleura. Alors les Juifs dirent : Regardez comme il l'aimait !). Mais d'un autre c\u00f4t\u00e9, nous voyons Dieu en J\u00e9sus ordonnant la mort avec autorit\u00e9 : (Et il s'\u00e9cria d'une voix forte : Lazare, sors ! Et le mort sortit...). L'hymne dit : (\u00d4 Sauveur, par tes pens\u00e9es, tes larmes et tes paroles, tu as d\u00e9montr\u00e9 l'action de ton humanit\u00e9, et en ressuscitant Lazare, tu as d\u00e9montr\u00e9 l'action de ta divinit\u00e9). (*)<\/a><\/p>\n

Enfin, la r\u00e9surrection de Lazare encourage le p\u00e9cheur \u00e0 esp\u00e9rer que, m\u00eame s'il mourait spirituellement, il revivrait : (je te supplie, \u00f4 amoureux des hommes, de me relever, moi qui suis mort dans les passions...). Cette r\u00e9surrection spirituelle nous para\u00eet souvent aussi impossible que la r\u00e9surrection de Lazare : (...Monseigneur, il pue parce qu'il est mort depuis quatre jours...). Mais tout est possible \u00e0 J\u00e9sus : ramener le p\u00e9cheur au c\u0153ur dur, ainsi que ressusciter les morts : (Puis J\u00e9sus dit : Enlevez la pierre...).<\/p>\n

C'est ce que l'on apprend si l'on se rend ce samedi \u00e0 B\u00e9thanie, pour visiter le tombeau de Lazare. Nous ne voulons pas voir Lazare, mais plut\u00f4t rencontrer J\u00e9sus et commencer cette grande semaine avec lui. Il nous appelle et nous attend. Marthe appela secr\u00e8tement sa s\u0153ur et lui dit : \u00ab Le Ma\u00eetre est venu et t'appelle. \u00bb Quant \u00e0 Marie (quand elle l'entendit, elle se leva pr\u00e9cipitamment et alla vers lui). Le professeur m'appelle. Il veut que je le quitte au moment o\u00f9 il souffre. Il veut se r\u00e9v\u00e9ler \u00e0 moi en ces jours-l\u00e0 - et je pourrais puer - d'une mani\u00e8re nouvelle et sublime. Me voici, professeur !<\/p>\n<\/p>\n

\n

(21)<\/a> Au IVe si\u00e8cle, les c\u00e9l\u00e9brations de la Semaine Sainte \u00e0 J\u00e9rusalem commen\u00e7aient le samedi, veille du dimanche des Rameaux, par un service rituel organis\u00e9 dans l'\u00e9glise appel\u00e9e Lazarium de B\u00e9thanie.<\/p>\n

(22)<\/a> Nous ne savons pas plus sur Lazare que ce que nous trouvons dans l'\u00c9vangile, c'est-\u00e0-dire qu'il \u00e9tait le fr\u00e8re de Marthe et de Marie de B\u00e9thanie, et qu'il \u00e9tait un ami de J\u00e9sus, qui l'a ressuscit\u00e9 des morts. Plus tard, les mythes li\u00e9s \u00e0 Lazare abond\u00e8rent, notamment selon lesquels lui et ses s\u0153urs auraient \u00e9t\u00e9 plac\u00e9s par les Juifs dans un bateau sans voiles, sans projectile ni gouvernail, mais ils seraient arriv\u00e9s miraculeusement dans le sud de la France, o\u00f9 Lazare pr\u00eachait dans toute la r\u00e9gion et devenait le premier \u00e9v\u00eaque de la ville de Marseille. Ce mythe est peut-\u00eatre n\u00e9 du fait qu'un des \u00e9v\u00eaques de la ville d'Aix, ordonn\u00e9 \u00e0 Marseille au Ve si\u00e8cle, a pass\u00e9 quelque temps en Palestine et portait le nom de Lazare.<\/p>\n

(*)<\/a> Il n\u2019est pas permis de sortir le discours de son contexte et de son intention. L'auteur explique ici que J\u00e9sus-Christ, gloire \u00e0 lui, a d\u00e9montr\u00e9 son humanit\u00e9 et sa divinit\u00e9 dans cet \u00e9v\u00e9nement, pleurant comme un \u00eatre humain et \u00e9levant Lazare comme un dieu. Il n\u2019a pas agi comme deux personnes, mais a plut\u00f4t r\u00e9v\u00e9l\u00e9 la r\u00e9alit\u00e9 des deux natures en une seule personne. Le Christ, \u00e0 qui soit gloire, n\u2019est pas un \u00eatre humain en qui Dieu s\u2019est manifest\u00e9. Il est plut\u00f4t Dieu incarn\u00e9... le r\u00e9seau<\/p>","protected":false},"excerpt":{"rendered":"

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