{"id":2453,"date":"2010-07-19T16:05:11","date_gmt":"2010-07-19T16:05:11","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/biblical-studies-orthodox-library\/gospel-of-mark-read-and-comment\/explain-the-chapter-x-of-the-gospel-of-mark\/"},"modified":"2010-07-19T16:05:11","modified_gmt":"2010-07-19T16:05:11","slug":"explain-the-chapter-x-of-the-gospel-of-mark","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/orthodox-library\/orthodox-biblical-studies\/gospel-of-mark-read-and-comment\/explain-the-chapter-x-of-the-gospel-of-mark\/","title":{"rendered":"Explica\u021bia capitolului al zecelea din Evanghelia dup\u0103 Marcu"},"content":{"rendered":"<p><span style=\"text-decoration: underline;\"><strong>Discu\u021bia fariseilor despre divor\u021b:<\/strong><\/span><\/p>\n<p><strong>1 \u0218i s-a sculat de acolo \u0219i a ajuns la hotarele Iudeii dincolo de Iordan. Atunci s-au adunat \u0219i mul\u021bimile la el \u0219i, dup\u0103 obiceiul lui, \u00eei \u00eenv\u0103\u021ba \u0219i pe ei. 2 Atunci fariseii au venit \u0219i l-au \u00eentrebat: \u201eEste \u00eeng\u0103duit unui b\u0103rbat s\u0103-\u0219i divor\u021beze de so\u021bie?\u201d Las\u0103-i s\u0103 \u00eencerce. 3 Atunci el a r\u0103spuns \u0219i le-a zis: \u201eCe v-a poruncit Moise?\u201d 4 Ei au zis: \u201eMoise a \u00eeng\u0103duit s\u0103 se scrie un act de divor\u021b, iar ea s\u0103 fie divor\u021bat\u0103\u201d. 5 Atunci Isus a r\u0103spuns \u0219i le-a zis: \u201eDin pricina \u00eempietririi inimii voastre a scris aceast\u0103 porunc\u0103 pentru voi, 6 dar de la \u00eenceputul crea\u021biei, \u00een amintire \u0218i femeia, Dumnezeu le-a creat. 7 De aceea omul \u00ee\u0219i va p\u0103r\u0103si tat\u0103l \u0219i mama \u0219i se va uni cu so\u021bia sa, 8 \u0219i cei doi vor deveni un singur trup. Deci nu mai sunt doi, ci un singur trup. 9 C\u0103ci ce a unit Dumnezeu, nimeni s\u0103 nu despart\u0103.\u201d 10 \u00cen cas\u0103, ucenicii lui l-au \u00eentrebat iar\u0103\u0219i despre aceast\u0103 problem\u0103, 11 \u0219i el le-a zis: \u201eCine \u00ee\u0219i las\u0103 nevasta \u0219i se c\u0103s\u0103tore\u0219te cu alta, comite adulter \u00eempotriva ei. 12 Iar dac\u0103 o femeie \u00ee\u0219i las\u0103 so\u021bul \u0219i se c\u0103s\u0103tore\u0219te cu altul, ea comite adulter.\u201d (Marcu 10:1-12, Matei 19:1-12 \u0219i 5:31-32).<\/strong><\/p>\n<p>  <!--more-->  <\/p>\n<p>\u00cen timp ce Isus se afla \u201ela hotarele Iudeii \u0219i dincolo de Iordan\u201d \u0219i mul\u021bimea \u00eel urm\u0103rea, fariseii l-au \u00eentrebat dac\u0103 unui b\u0103rbat \u00eei este permis s\u0103 divor\u021beze de so\u021bia sa, adic\u0103 s\u0103-\u0219i desface c\u0103s\u0103toria prin divor\u021b (<strong>Versetele 1-2<\/strong>). Expresia \u201ea-l pune la \u00eencercare\u201d \u00eenseamn\u0103 c\u0103 prin aceast\u0103 \u00eentrebare ei \u00eel for\u021beaz\u0103 pe Isus s\u0103 ia o pozi\u021bie cu privire la o problem\u0103 aflat\u0103 la \u00eendem\u00e2n\u0103 \u00een momentul \u00een care este \u00eenconjurat de controverse, cum ar fi problema divor\u021bului. Doar \u0219coala strict\u0103 din Shammai permitea divor\u021bul doar \u00een cazul adulterului. \u00cen timp ce \u0219coala \u00eeng\u0103duitoare Hilal a adoptat sensul larg \u00een  <strong>Deuteronom 24:1<\/strong> \u201eA fost ceva \u00een neregul\u0103 cu ea pe care a g\u0103sit-o\u201d, iar acest defect ar putea fi \u00een orice mas\u0103 nereu\u0219it\u0103 sau \u00een g\u0103sirea unei femei mai frumoase dec\u00e2t ea.<\/p>\n<p>Isus r\u0103spunde subliniind indisolubilitatea c\u0103s\u0103toriei, deoarece este pecetluit\u0103 de Dumnezeu conform pasajului din  <strong>Geneza 2:24<\/strong> \u201eDe aceea omul \u00ee\u0219i va p\u0103r\u0103si tat\u0103l \u0219i mama \u0219i se va lipi de so\u021bia sa \u0219i vor deveni un singur trup.\u201d El explic\u0103 porunca lui Moise men\u021bionat\u0103 \u00een Deuteronom 24:1 c\u0103 vine din cauza \u00eempietririi inimii iudeilor (<strong>Versetele 3-9<\/strong>). De fapt, Moise a permis emiterea unei \u201escrisori de divor\u021b\u201d, deoarece mul\u021bi b\u0103rba\u021bi nu au ezitat s\u0103 recurg\u0103 nici m\u0103car la crim\u0103 pentru a sc\u0103pa de so\u021biile lor \u0219i a se c\u0103s\u0103tori cu al\u021bii.<\/p>\n<p>Discu\u021bia continu\u0103 \u00een versetele 10:12 cu ucenicii de acas\u0103 unde Isus subliniaz\u0103 clar indisolubilitatea c\u0103s\u0103toriei, consider\u00e2nd c\u0103 un b\u0103rbat \u00ee\u0219i abandoneaz\u0103 so\u021bia \u0219i se c\u0103s\u0103tore\u0219te cu alta este un act de adulter. \u00centr-un pasaj similar din Matei 19:9 se adaug\u0103 \u201ecu excep\u021bia cazului de adulter\u201d (\u0219i \u00een Matei 5:32). Interpre\u021bii catolici \u00eencearc\u0103 s\u0103 construiasc\u0103 pozi\u021bia bisericii lor \u00een a nu permite divor\u021bul, fie pretinz\u00e2nd c\u0103 aceast\u0103 expresie \u201ecu excep\u021bia cazului de adulter\u201d a fost ad\u0103ugat\u0103 de Evanghelist, fie ad\u0103ugat\u0103 mai t\u00e2rziu \u00een text, fie o \u00een\u021beleg \u00een urm\u0103torul sens: si chiar si in cazul adulterului! De asemenea, ei concluzioneaz\u0103 din aceast\u0103 fraz\u0103 c\u0103 Domnul permite unui b\u0103rbat s\u0103-\u0219i abandoneze so\u021bia f\u0103r\u0103 o a doua c\u0103s\u0103torie (vezi subiectul abandonului \u00een Biserica Catolic\u0103).<\/p>\n<p>Unii interpre\u021bi protestan\u021bi consider\u0103 aici cuv\u00e2ntul adulter, ca \u00een Fapte 15:20, ca \u00eensemn\u00e2nd lucruri interzise conform legii levitice cu privire la c\u0103s\u0103torie (vezi Levitic 18:6-18), crez\u00e2nd c\u0103 Hristos permite desfacerea c\u0103s\u0103toriei \u00eentre cre\u0219tinii care, \u00eenainte de convertirea lor, au fost c\u0103s\u0103tori\u021bi cu una dintre rudele lor, a\u0219a cum a fost cazul \u00een r\u00e2ndul p\u0103g\u00e2nilor \u0219i nu este permis \u00een Sf\u00e2nta Biblie (vezi comentatorii Bonnard, Baltensweiler...).<\/p>\n<p>\u00cen ceea ce prive\u0219te Biserica Ortodox\u0103, ea nu a \u00eencercat s\u0103 potriveasc\u0103 cuv\u00e2ntul Domnului cu practica sa, ci a luat cuv\u00e2ntul Domnului, s-a bazat pe el \u0219i a acceptat singura excep\u021bie de la divor\u021b, care este cazul adulterului. <a name=\"(*)\"><\/a><a href=\"#*\">(*)<\/a><\/p>\n<p>Versetul 12, \u201e\u0218i dac\u0103 o femeie divor\u021beaz\u0103 de so\u021bul ei \u0219i se c\u0103s\u0103tore\u0219te cu altul, s\u0103v\u00e2r\u0219e\u0219te adulter\u201d nu apare \u00een celelalte Evanghelii. Contrazice obiceiurile predominante \u00een r\u00e2ndul evreilor, deoarece dreptul la divor\u021b era numai pentru b\u0103rba\u021bi. Acest verset pare s\u0103 se refere la unele obiceiuri p\u0103g\u00e2ne, adic\u0103 cele care predominau \u00een societatea roman\u0103, unde, \u00een ciuda strictit\u0103\u021bii legii romane antice, era permis s\u0103-\u0219i p\u0103r\u0103seasc\u0103 so\u021bii \u0219i s\u0103 se c\u0103s\u0103toreasc\u0103 cu altul. Manuscrisul D spune \u00een versetul 12: \u201eDac\u0103 aceast\u0103 femeie se \u00eendep\u0103rteaz\u0103 de so\u021bul ei...\u201d (adic\u0103 dac\u0103 so\u021bul ei o alung\u0103), ceea ce este o \u00eencercare de a reveni la obiceiurile iudaice, unde b\u0103rbatul este cel care \u00ee\u0219i alung\u0103 so\u021bia. .<\/p>\n<p><strong>Concluzie:<\/strong><\/p>\n<p>\u00cen acest pasaj, Hristos subliniaz\u0103 \u00een principal indisolubilitatea c\u0103s\u0103toriei conform voin\u021bei lui Dumnezeu de la \u00eenceput. Dar dac\u0103 exist\u0103 o ruptur\u0103 \u00een parteneriatul conjugal din cauza adulterului, abia atunci este permis divor\u021bul.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>Isus binecuv\u00e2nteaz\u0103 copiii:<\/strong><\/span><\/p>\n<p><strong>13 \u0218i i-au adus copii, ca s\u0103-i ating\u0103. Dar ucenicii i-au certat pe cei care i-au adus \u00eenainte. 14 C\u00e2nd a v\u0103zut Iisus acestea, s-a m\u00e2niat \u0219i le-a zis: \u201eL\u0103sa\u021bi copiii s\u0103 vin\u0103 la Mine \u0219i nu-i \u00eempiedica\u021bi, c\u0103ci \u00eemp\u0103r\u0103\u021bia lui Dumnezeu este a celor ca ace\u0219tia. 15 Adev\u0103rat v\u0103 spun c\u0103 oricine nu prime\u0219te \u00cemp\u0103r\u0103\u021bia lui Dumnezeu ca un copil, nu va intra \u00een ea.\u201d 16 Apoi i-a \u00eembr\u0103\u021bi\u0219at \u0219i \u0219i-a pus m\u00e2inile peste ei \u0219i i-a binecuv\u00e2ntat. (Marcu 10:13-16, Matei 19:13-15, Luca 18:15-17).<\/strong><\/p>\n<p>Acesta este unul dintre momentele bl\u00e2nde din via\u021ba lui Isus c\u00e2nd el preveste\u0219te atitudinea pozitiv\u0103 a cre\u0219tinului fa\u021b\u0103 de copii, \u00een contrast cu \u00eempietrirea inimii cunoscut\u0103 din lumea veche. C\u00e2nd mamele \u0219i-au prezentat copiii lui Isus pentru a primi binecuv\u00e2ntarea lui, ucenicii i-au \u00eempiedicat, reprezent\u00e2nd astfel clar conceptul timpului lor, care spune c\u0103 cursul muncii educa\u021bionale nu trebuie \u00eentrerupt de persoane de mic\u0103 importan\u021b\u0103, precum copiii. , de exemplu. Dar Isus nu a sus\u021binut un astfel de comportament, ci mai degrab\u0103 s-a m\u00e2niat \u0219i a spus: \u201eL\u0103sa\u021bi copiii s\u0103 vin\u0103 la Mine \u0219i nu-i \u00eempiedica\u021bi\u201d (versetul 14).<\/p>\n<p>\u00cen aceste spuse, unii interpre\u021bi v\u0103d un ecou al procesului botezului copiilor din biserica primar\u0103. \u00cenainte de a interpreta aceste cuvinte, trebuie s\u0103 \u021binem cont de urm\u0103toarele: evanghelicii nu prezint\u0103 lucr\u0103rile \u0219i spusele lui Isus o singur\u0103 dat\u0103 \u0219i de ceva timp, adic\u0103 nu sunt preocupa\u021bi doar de istorie, ci sunt preocupa\u021bi \u00een special de relevan\u021b\u0103 a cuvintelor \u0219i lucr\u0103rilor lui Isus pentru via\u021ba bisericii din timpul lor. \u00cen Biseric\u0103 apar multe circumstan\u021be care necesit\u0103 referire la cuvintele potrivite men\u021bionate de Isus \u00een Evanghelii care justific\u0103, stabilesc sau explic\u0103 ceea ce se \u00eent\u00e2mpl\u0103 \u00een Biseric\u0103.<\/p>\n<p>Lui Marcu nu \u00eei pas\u0103 \u00een primul r\u00e2nd s\u0103 prezinte \u0219i s\u0103 scrie o scen\u0103 frumoas\u0103 din via\u021ba lui Isus, \u00een care \u00eei binecuv\u00e2nteaz\u0103 pe copii \u0219i le arat\u0103 bun\u0103tate. El nu vrea s\u0103 ne descrie misiunea emo\u021bional\u0103 a lui Isus fa\u021b\u0103 de familie \u0219i copii. Motivul apari\u021biei scenei este teologic \u0219i este legat de o lucrare specific\u0103 din biserica timpului s\u0103u. Mul\u021bi interpre\u021bi v\u0103d pe bun\u0103 dreptate \u00een aceast\u0103 scen\u0103 r\u0103spunsul lui Isus la \u00eentrebarea membrilor bisericii despre dac\u0103 copiii ar trebui s\u0103 fie boteza\u021bi sau nu. Prin aceast\u0103 frumoas\u0103 scen\u0103, \u0219i mai ales prin aceste ziceri men\u021bionate de evanghelist, vrea s\u0103 confirme c\u0103 Isus nu a \u00eempiedicat tinerii l\u0103stari ai familiei s\u0103 vin\u0103 la el, ci, dimpotriv\u0103, a \u00eencurajat-o. Biserica poate s\u0103 urmeze lucrarea Fondatorului ei doar \u00een primirea copiilor mici \u00een \u00eembr\u0103\u021bi\u0219area ei prin botez.<\/p>\n<p>\u00cen urm\u0103toarele dou\u0103 versuri <strong>15-16<\/strong> Evanghelistul subliniaz\u0103 valoarea copiilor c\u0103rora le-au fost refuzate drepturile \u00een acea epoc\u0103. El spune c\u0103 \u00cemp\u0103r\u0103\u021bia Cerurilor este pentru astfel de oameni \u0219i c\u0103 oricine nu devine \u201eca un copil\u201d nu va intra \u00een \u00cemp\u0103r\u0103\u021bie. B\u0103iatul, fiind slab, nu se bazeaz\u0103 pe propria capacitate, ci mai degrab\u0103 are \u00eencredere total\u0103 \u00een cei care sunt mai mari dec\u00e2t el. A primi \u00eemp\u0103r\u0103\u021bia \u201eca un copil\u201d \u00eenseamn\u0103 s\u0103 te \u00eencrezi complet \u00een Dumnezeu \u0219i s\u0103 ob\u021bii \u00eemp\u0103r\u0103\u021bia nu prin propriile sale abilit\u0103\u021bi (\u201ecu propria sa neprih\u0103nire\u201d, cum spune apostolul Pavel), ci primind-o ca un dar de la Dumnezeu. Theophylectus noteaz\u0103 despre aceste versete: \u201eEl nu le-a spus acestora, dar acestora este \u00cemp\u0103r\u0103\u021bia lui Dumnezeu\u201d. Adic\u0103 pentru cei care dob\u00e2ndesc prin ascez\u0103 inocen\u021ba disponibil\u0103 copiilor prin fire.\u201d<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>Discu\u021bie despre via\u021ba ve\u0219nic\u0103:<\/strong><\/span><\/p>\n<p><strong>17 Pe c\u00e2nd ie\u0219ea pe drum, cineva a alergat \u0219i a \u00eengenuncheat l\u00e2ng\u0103 el \u0219i l-a \u00eentrebat: \u201eBule \u00cenv\u0103\u021b\u0103tor, ce trebuie s\u0103 fac ca s\u0103 mo\u0219tenesc via\u021ba ve\u0219nic\u0103?\u201d 18 Atunci Isus i-a zis: \u201eDe ce m\u0103 nume\u0219ti bun? Nimeni nu este bun dec\u00e2t unul, adic\u0103 Dumnezeu. 19 Cunoa\u0219te\u021bi poruncile: S\u0103 nu comite adulter. Nu ucide. Nu fura. Nu depune\u021bi m\u0103rturie mincinoas\u0103. Nu jefui. \u201eCinste\u0219te-\u021bi tat\u0103l \u0219i mama.\u201d 20 Atunci el a r\u0103spuns \u0219i i-a zis: \u201e\u00cenv\u0103\u021b\u0103torule, toate aceste lucruri le-am p\u0103zit din tinere\u021bea mea.\u201d 21 Atunci Isus s-a uitat la el \u0219i l-a iubit \u0219i i-a zis: \u201eUn lucru \u00ee\u021bi lipse\u0219te: du-te, vinde tot ce ai \u0219i d\u0103 s\u0103racilor \u0219i vei avea o comoar\u0103 \u00een Cer, \u0219i vino, urmeaz\u0103-M\u0103, purt\u00e2nd crucea.\u201d 22 \u0218i a fost \u00eentristat de vorb\u0103 \u0219i a plecat \u00eentristat, c\u0103ci avea mari averi. 23 Atunci Isus s-a uitat \u00een jur \u0219i a zis ucenicilor s\u0103i: \u201eC\u00e2t de greu este pentru cei care au bog\u0103\u021bii s\u0103 intre \u00een \u00cemp\u0103r\u0103\u021bia lui Dumnezeu!\u201d 24 Atunci ucenicii au r\u0103mas uimi\u021bi de cuvintele lui. Atunci Iisus a r\u0103spuns din nou \u0219i le-a zis: \u201eCopiii mei, c\u00e2t de greu este pentru cei care se \u00eencred \u00een bani s\u0103 intre \u00een \u00eemp\u0103r\u0103\u021bia lui Dumnezeu! 25 Este mai u\u0219or ca o c\u0103mil\u0103 s\u0103 treac\u0103 prin urechea acului dec\u00e2t pentru un bogat s\u0103 intre \u00een \u00cemp\u0103r\u0103\u021bia lui Dumnezeu 26 \u0218i s-au uimit foarte mult, zic\u00e2ndu-\u0219i unul altuia: \u201eDeci, cine? Poate fi salvat? 27 Atunci Isus s-a uitat la ei \u0219i a zis: \u201eLa oameni este cu neputin\u021b\u0103, dar nu la Dumnezeu, c\u0103ci toate lucrurile sunt cu putin\u021b\u0103 la Dumnezeu.\u201d 28 Atunci Petru a \u00eenceput s\u0103-i spun\u0103: \u201eIat\u0103, noi am l\u0103sat totul \u0219i te-am urmat.\u201d 29 Atunci Isus a r\u0103spuns \u0219i a zis: \u201eAdev\u0103rat v\u0103 spun c\u0103 nu este nimeni care s\u0103 fi l\u0103sat casa sau fra\u021bii sau surorile sau tat\u0103l sau mama sau so\u021bia sau copiii. Sau p\u0103m\u00e2nturi, de dragul meu \u0219i de dragul Evangheliei, 30 dar va fi luat de o sut\u0103 de ori acum \u00een acest timp, case, fra\u021bi, surori \u0219i mame. \u0218i copii \u0219i p\u0103m\u00e2nturi, cu persecu\u021bii, \u0219i \u00een veacul ce va veni via\u021ba ve\u0219nic\u0103. 31 Dar mul\u021bi dintre cei dint\u00e2i vor fi ultimii, iar cei din urm\u0103 vor fi primii.\u201d (Marcu 10:17-31, Matei 19:16-30, Luca 18:18-30).<\/strong><\/p>\n<p>Dialogul lui Isus cu un evreu este men\u021bionat \u00een Evangheliile sinoptice (\u201eun t\u00e2n\u0103r\u201d dup\u0103 Matei, \u201eun conduc\u0103tor foarte bogat\u201d dup\u0103 Luca) imediat dup\u0103 ce a vorbit despre c\u0103s\u0103torie, divor\u021b \u0219i binecuv\u00e2ntarea copiilor, \u00een m\u0103sura \u00een care unii interpre\u021bi cred c\u0103 \u00een aceast\u0103 unitate comun\u0103 \u00eentre cei trei evangheli\u0219ti, Isus ia atitudine fa\u021b\u0103 de  <strong>Temele principale sunt c\u0103s\u0103toria, divor\u021bul, copiii \u0219i bog\u0103\u021bia<\/strong>.<\/p>\n<p>Pozi\u021bia vorbitorului fa\u021b\u0103 de Isus nu pare rea, a\u0219a cum deducem din verbul \u201e\u00eengenunchea\u201d din versetul 17 \u0219i din ceea ce a fost men\u021bionat \u00een versetul 21: \u201e\u0218i Isus S-a uitat la el \u0219i l-a iubit\u201d. \u00cen fa\u021ba lui Isus se afl\u0103 o persoan\u0103 dr\u0103gu\u021b\u0103 care \u00ee\u0219i \u00eendepline\u0219te toate \u00eendatoririle religioase impuse de lege, dar acum nu \u00ee\u0219i poate da seama ce declar\u0103 chipul lui Isus despre chemarea complet\u0103 a lui Dumnezeu, care este \u00eendreptat\u0103 c\u0103tre om \u00een \u00eentregime \u0219i nu doar c\u0103tre unele aspecte. eman\u00e2nd de la el, chiar dac\u0103 sunt majore.<\/p>\n<p>Acest vorbitor \u00eel nume\u0219te pe Isus \u201eun \u00eenv\u0103\u021b\u0103tor bun\u201d (versetul 17). \u00cel cheam\u0103 \u00eentr-un mod neobi\u0219nuit \u00een Palestina printre rabini. Poate c\u0103 a luat ini\u021biativa de a folosi un astfel de adjectiv, dup\u0103 cum explic\u0103 unii p\u0103rin\u021bi, dup\u0103 impresia pe care o avea despre atitudinea bun\u0103 a lui Isus fa\u021b\u0103 de copii, care a fost incidentul care a precedat imediat acest dialog.<\/p>\n<p>\u00centrebarea \u201eCe ar trebui s\u0103 fac pentru a mo\u0219teni via\u021ba ve\u0219nic\u0103?\u201d presupune c\u0103 persoana care pune \u00eentreb\u0103ri are un concept evreiesc, care este c\u0103 via\u021ba ve\u0219nic\u0103 este dob\u00e2ndit\u0103 prin lucr\u0103rile pe care le face o persoan\u0103. Acest concept este contrar adev\u0103rului revelat de Isus Hristos, care spune:  <strong>Via\u021ba este un dar de la Dumnezeu dat credinciosului \u00een Hristos<\/strong>. \u201eVia\u021ba ve\u0219nic\u0103\u201d conform teologiei iudaice este via\u021ba veacului viitor, care \u00eencepe cu \u00eenvierea. Aceast\u0103 via\u021b\u0103 este dat\u0103 de Hristos credincio\u0219ilor. Ea acord\u0103 nu numai via\u021ba viitoare, ci \u0219i prezentul, pentru c\u0103 via\u021ba adev\u0103rat\u0103, via\u021ba dup\u0103 Dumnezeu, \u00eencepe \u00een prezent \u0219i continu\u0103 \u00een lumea viitoare a \u00eenvierii f\u0103r\u0103 a fi afectat\u0103 de evenimentul mor\u021bii biologice.<\/p>\n<p>Isus realizeaz\u0103 c\u0103 interlocutorul s\u0103u \u00eel consider\u0103 doar un \u00eenv\u0103\u021b\u0103tor \u0219i nimic mai mult, a\u0219a c\u0103 respinge eticheta \u201ebun\u201d nu pentru c\u0103 nu este bun, ci pentru c\u0103 dore\u0219te s\u0103 \u00eendrepte aten\u021bia celui care \u00eentreb\u0103 spre Dumnezeu, sursa bun\u0103t\u0103\u021bii (versetul 18). Nu trebuie s\u0103 vedem elemente hristologice \u00een aceast\u0103 respingere  <a name=\"(1)\" href=\"#01\">(1)<\/a> Ea vine din sentimentul lui Isus despre rela\u021bia sa cu Dumnezeu Tat\u0103l. Isus \u00eensu\u0219i putea spune uneori: \u201eTat\u0103l Meu este mai mare dec\u00e2t mine\u201d (Ioan 14:28) \u0219i, de asemenea, putea spune: \u201eEu \u0219i Tat\u0103l suntem una\u201d (Ioan 10:30), \u00een func\u021bie de circumstan\u021b\u0103 \u0219i de scopul dorit. . Aici el inten\u021bioneaz\u0103 s\u0103 \u00eendrepte aten\u021bia interlocutorului s\u0103u c\u0103tre Dumnezeu Tat\u0103l, D\u0103ruitorul tuturor bun\u0103t\u0103\u021bilor \u0219i se refer\u0103 la respectarea poruncilor lui Dumnezeu cuprinse \u00een Vechiul Testament ca o intrare \u00een via\u021ba viitoare cunoscut\u0103 de toat\u0103 lumea.<\/p>\n<p>Vorbitorul \u00eei m\u0103rturise\u0219te lui Isus c\u0103 a p\u0103zit toate poruncile \u00eenc\u0103 din tinere\u021be. \u00centreab\u0103 ce \u00eei mai lipse\u0219te. Crede oare c\u0103 mai exist\u0103 o porunc\u0103 pe care o va ad\u0103uga bunul \u00eenv\u0103\u0163\u0103tor care \u00eei vorbe\u015fte sau crede c\u0103 va fi l\u0103udat pentru c\u0103 a p\u0103strat tot ce este scris \u00een lege \u015fi de aceea nu \u00eei lipse\u015fte nimic altceva? Poate c\u0103 a fost ambele lucruri \u00eempreun\u0103, adic\u0103 lauda \u0219i noua porunc\u0103 pe care le-a aplicat, ob\u021bin\u00e2nd astfel via\u021ba viitoare. \u00cen orice caz, el nu a\u0219tepta s\u0103 aud\u0103 un astfel de r\u0103spuns, a\u0219a cum mi-a r\u0103spuns Isus   <strong>Versetul 21: Doar respectarea poruncilor Vechiului Testament nu duce la perfec\u021biune<\/strong>. Vechiul Testament indic\u0103 pe Mesia. Prin urmare, oricine studiaz\u0103 bine aceste porunci \u0219i le aplic\u0103 trebuie s\u0103 recunoasc\u0103 chipul lui Isus Mesia care \u201e\u00eempline\u0219te\u201d legea. \u00cen acest moment, omul evreu care vorbe\u0219te cu Isus i se ofer\u0103 ocazia des\u0103v\u00e2r\u0219irii: dac\u0103 a pus \u00een aplicare voin\u021ba lui Dumnezeu revelat\u0103 \u00een lege \u00eenc\u0103 din tinere\u021be, el poate acum s\u0103-L urmeze pe Isus \u0219i s\u0103 demonstreze astfel c\u0103 accept\u0103 chemarea universal\u0103 a Dumnezeu a\u0219a cum este descoperit lumii \u00een Hristos. Chemarea general\u0103 a lui Dumnezeu nu este de a p\u0103zi unele porunci, ci mai degrab\u0103 de a-l elibera pe om de toate lucrurile care \u00eel \u00eengr\u0103desc \u00een lume.<\/p>\n<p>Aceast\u0103 \u00eemprejurare pl\u0103cut\u0103 \u00een care exist\u0103 acest evreu ne indic\u0103 faptul c\u0103 o persoan\u0103 poate s\u0103 \u021bin\u0103 legea lui Dumnezeu \u0219i s\u0103 r\u0103m\u00e2n\u0103 prizonier al bunurilor sale materiale, adic\u0103 s\u0103 r\u0103m\u00e2n\u0103 ostatic al diferi\u021bilor factori pe care ego-ul \u00eei inventeaz\u0103 pentru a se conserva c\u00e2t mai mult posibil. \u0219i s\u0103 reziste fricii de moarte. Dar, f\u0103c\u00e2nd acest lucru, el creeaz\u0103 o fals\u0103 mul\u021bumire de sine \u00een care se sprijin\u0103 con\u0219tiin\u021ba lui \u0219i crede c\u0103 \u0219i-a \u00eendeplinit \u00eendatoririle fa\u021b\u0103 de Dumnezeu \u0219i aproapele s\u0103u, \u00een timp ce adev\u0103rul este c\u0103 \u00eentr-un moment crucial al vie\u021bii sale, el constat\u0103 c\u0103 pozi\u0163ia \u00eel captiveaz\u0103 de for\u0163ele acestei lumi. Prin ceea ce spune \u00een versetul 21, Isus confirm\u0103 c\u0103 decizia celui care dore\u0219te s\u0103 cumpere voia lui Dumnezeu revelat\u0103 prin el nu accept\u0103 compromisuri, ci mai degrab\u0103 \u00ee\u0219i asum\u0103 libertatea deplin\u0103 de bunurile materiale, care deseori constituie un obstacol \u00een calea c\u0103tre perfec\u0163iune.<\/p>\n<p>De \u00eendat\u0103 ce iudeul, care p\u0103zise legea \u00eenc\u0103 din tinere\u021be, a auzit r\u0103spunsul greoi \u0219i sup\u0103r\u0103tor al lui Isus, \u201ea plecat trist\u201d pentru c\u0103 avea multe bunuri. Religiozitatea lui a acoperit o parte din via\u021ba lui, nu toat\u0103. El a p\u0103zit poruncile, dar nu a r\u0103spuns pe deplin la chemarea deplin\u0103 a lui Dumnezeu. Dup\u0103 plecarea interlocutorului s\u0103u bogat (sau \u00een prezen\u021ba sa, conform relat\u0103rii similare a lui Luca), Iisus subliniaz\u0103 dificultatea p\u0103trunderii boga\u021bilor \u00een \u00cemp\u0103r\u0103\u021bia Cerurilor, dorind astfel s\u0103 trag\u0103 un semnal de alarm\u0103 care \u00eei amenin\u021b\u0103 pe cei cu bani. Desigur, versetul 23 nu \u00eenseamn\u0103 aceia care au ceea ce este necesar pentru existen\u021ba lor, ceea ce este necesar pentru \u00eentre\u021binerea familiilor lor, mai degrab\u0103, el \u00eenseamn\u0103 aceia care acumuleaz\u0103 at\u00e2t de mul\u021bi bani \u00eenc\u00e2t \u00ee\u0219i pun via\u021ba \u0219i speran\u021ba numai \u00een ea sf\u00e2r\u015fitul devin captiv la ea. El \u00ee\u0219i continu\u0103 discursul \u00een versetul 25, unde \u00eel exprim\u0103 \u00eentr-un mod proverbial: \u201eEste mai u\u0219or ca o c\u0103mil\u0103 s\u0103 treac\u0103 prin urechea unui ac dec\u00e2t pentru un bogat s\u0103 intre \u00een \u00eemp\u0103r\u0103\u021bia lui Dumnezeu\u201d. Unii comentatori au vrut s\u0103 evite ciud\u0103\u021benia \u0219i imposibilitatea imaginii, a\u0219a c\u0103 au \u00eenlocuit cuv\u00e2ntul c\u0103mil\u0103 = Kamilon, care \u00eenseamn\u0103 \u0219i \u201efr\u00e2nghie larg\u0103\u201d, a\u0219a c\u0103 imaginea a devenit plauzibil\u0103 sau au recurs la asumarea unei \u201eg\u0103uri pentru ac\u201d a unei por\u021bi mici. \u00een Ierusalim. Dar aceste \u00eencerc\u0103ri au e\u0219uat deoarece folosirea cuv\u00e2ntului Kamilon pentru a \u00eensemna o fr\u00e2nghie larg\u0103 este mai t\u00e2rzie dec\u00e2t epoca lui Isus, iar poarta men\u021bionat\u0103 mai sus nu apare \u00een niciun manuscris. Ne confrunt\u0103m cu o expresie proverbial\u0103 cunoscut\u0103 \u00een acea epoc\u0103 care indic\u0103 ceva greu de realizat, la fel cum expresia proverbial\u0103 \u201eun elefant trece prin urechea unui ac\u201d apare \u00een Talmud \u0219i indic\u0103 ceva de nerealizat.<\/p>\n<p>\u00cen fa\u021ba acestor cuvinte, ucenicii \u00eentreab\u0103 cu mare uimire: \u201eCine poate fi m\u00e2ntuit?\u201d Dac\u0103 aceast\u0103 renun\u021bare complet\u0103 la bunurile vie\u021bii p\u0103m\u00e2nte\u0219ti este ceea ce se cere pentru m\u00e2ntuire, atunci cine poate pretinde c\u0103 o poate satisface? \u00cen r\u0103spunsul s\u0103u \u00een <strong>Versetul 27 Isus subliniaz\u0103 c\u0103 m\u00e2ntuirea vine din harul lui Dumnezeu<\/strong>. Ceea ce este greu \u0219i imposibil \u00een ochii omului este posibil la Dumnezeu.<\/p>\n<p><strong>Principalele semnifica\u021bii ale nara\u021biunii anterioare:<\/strong><\/p>\n<p><strong>1-<\/strong> Hristos veste\u0219te omenirii chemarea deplin\u0103 a lui Dumnezeu (<strong>Apelul la perfec\u021biune<\/strong>). Aceast\u0103 chemare, care apare \u0219i \u00een Predica de pe Munte, const\u0103 \u00een supunerea total\u0103 a omului fa\u021b\u0103 de Dumnezeu. P\u0103zirea poruncilor legii nu \u00eenseamn\u0103 \u00eendeplinirea deplin\u0103 a \u00eendatoririlor omului fa\u021b\u0103 de Dumnezeu. Mai presus de aceste porunci, Dumnezeu cere ca \u00eentreaga persoan\u0103 s\u0103 fie eliberat\u0103 chiar \u0219i de micile obstacole \u0219i \u00eendoieli. Adesea, efectuarea unor ritualuri religioase creeaz\u0103 o fals\u0103 satisfac\u021bie \u0219i lini\u0219te a con\u0219tiin\u021bei unei persoane, de parc\u0103 ar poseda virtute. Acest pasaj atrage aten\u021bia asupra unor astfel de competen\u021be \u00een\u0219el\u0103toare.<\/p>\n<p><strong>2-<\/strong> Se poate forma aderen\u021b\u0103 <strong>Cu bog\u0103\u021bie material\u0103<\/strong> Un obstacol major \u00een calea intr\u0103rii omului \u00een \u00cemp\u0103r\u0103\u021bia lui Dumnezeu. Este nevoie de o mare capacitate de a te elibera de aceast\u0103 comoar\u0103 p\u0103m\u00e2nteasc\u0103 \u0219i de a-L urma pe Hristos, iar aceast\u0103 capacitate este dat\u0103 de Dumnezeu pentru c\u0103 ceea ce omul nu poate face, Dumnezeu poate s\u0103 fac\u0103; Este suficient ca o persoan\u0103 s\u0103 se predea complet Lui.<\/p>\n<p><strong>3-<\/strong> Acest pasaj nu constituie o alt\u0103 condamnare a boga\u021bilor \u0219i nici nu vrea s\u0103 sublinieze \u00eenchiderea \u00cemp\u0103r\u0103\u021biei lui Dumnezeu c\u0103tre cei boga\u021bi. Este un avertisment \u0219i un indiciu al pericolului cu care se confrunt\u0103 cel care este captiv \u00een banii s\u0103i, pericolul de a-l pierde \u00een via\u021ba ve\u0219nic\u0103. Noul Testament nu \u00eenva\u021b\u0103 nic\u0103ieri c\u0103 s\u0103racul din cauza s\u0103r\u0103ciei sale va intra inevitabil \u00een \u00cemp\u0103r\u0103\u021bia lui Dumnezeu \u0219i c\u0103 bogatul din cauza bog\u0103\u021biei sale o va pierde. Cartea doar subliniaz\u0103, mai ales \u00een acest pasaj, c\u0103 bog\u0103\u021bia poate fi o barier\u0103 \u00een calea mo\u0219tenirii vie\u021bii ve\u0219nice. Deci trebuie s\u0103 fim aten\u021bi.<\/p>\n<p>\u00een <strong>Versetele 28-31<\/strong> Cu ocazia dialogului anterior, Petru iese \u00een fa\u021b\u0103 \u0219i \u00eei spune lui Hristos c\u0103 el \u0219i ucenicii au l\u0103sat totul \u0219i l-au urmat, deci ce se va \u00eent\u00e2mpla cu ei? Hristos afirm\u0103 c\u0103 oricine este eliberat de posesiunile sale \u0219i de restric\u021biile materiale va primi \u201eacum \u00een acest timp\u201d de o sut\u0103 \u201e\u0219i \u00een veacul ce va veni via\u021ba ve\u0219nic\u0103\u201d. To\u021bi cei care apar\u021bin familiei eshatologice a lui Dumnezeu, adic\u0103 Biserica, \u00ee\u0219i vor g\u0103si fra\u021bi \u0219i surori..., \u201ecu persecu\u021bii\u201d la sf\u00e2r\u0219it.  <strong>Versetul 31<\/strong> Pentru c\u0103 Biserica \u00eenc\u0103 exist\u0103 \u00een cadrul documentelor \u201ede acest timp\u201d \u0219i de aceea trebuie s\u0103 \u00eenfrunte calea m\u0103rturiei.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>A treia predic\u021bie este despre suferin\u021bele \u0219i cererea pentru cei doi fii ai lui Zebedeu <\/strong><a name=\"(2)\" href=\"#02\">(2)<\/a><strong>:<\/strong><\/span><\/p>\n<p><strong>32 Pe c\u00e2nd se urcau la Ierusalim, cu Isus conduc\u00e2ndu-i, au r\u0103mas uimi\u021bi. \u0218i \u00een timp ce urmau, le-a fost fric\u0103. Apoi a luat din nou pe cei doisprezece \u0219i a \u00eenceput s\u0103 le spun\u0103 despre ce avea s\u0103 i se \u00eent\u00e2mple: 33 \u201eIat\u0103, ne suim la Ierusalim \u0219i Fiul Omului este predat lui Preo\u021bii cei mai de seam\u0103 \u0219i c\u0103rturarii, \u0219i-l vor os\u00e2ndi la moarte \u0219i-l vor da \u00een m\u00e2na Neamurilor, 34 \u0219i-l vor batjocori, \u00eel vor biciui \u0219i vor urina peste el. \u0218i l-au omor\u00e2t, iar a treia zi a \u00eenviat.\u201d 35 Atunci Iacov \u0219i Ioan, fiii lui Zebedeu, s-au apropiat de el \u0219i i-au zis: \u201e\u00cenv\u0103\u021b\u0103torule, vrem s\u0103 faci pentru noi tot ce \u00ee\u021bi cerem.\u201d 36 Apoi le-a zis: \u201eCe vre\u021bi s\u0103 v\u0103 fac?\u201d 37 Atunci ei i-au zis: \u201eD\u0103-ne nou\u0103 s\u0103 st\u0103m, unul la dreapta ta \u0219i altul la st\u00e2nga ta, \u00een slava ta\u201d. 38 Atunci Isus le-a zis: \u201eNu \u0219ti\u021bi ce cere\u021bi. Po\u021bi s\u0103 bei paharul pe care \u00eel beau Eu \u0219i s\u0103 fii botezat cu botezul cu care sunt botezat Eu?\u201d 39 Atunci ei i-au zis: \u201ePutem.\u201d Atunci Isus le-a zis: \u201eVe\u021bi bea paharul pe care \u00eel beau Eu \u0219i ve\u021bi fi boteza\u021bi cu botezul cu care sunt botezat Eu. 40 Dar s\u0103 stau la dreapta \u0219i la st\u00e2nga mea nu este al meu s\u0103 le dau, dec\u00e2t celor c\u0103rora le-a fost preg\u0103tit.\u201d 41 \u0218i c\u00e2nd au auzit cei zece, au \u00eenceput s\u0103 se m\u00e2nie din pricina lui Iacov \u0219i a lui Ioan. 42 Atunci Iisus i-a chemat \u0219i le-a zis: \u201e\u0218ti\u021bi c\u0103 cei care sunt socoti\u021bi conduc\u0103tori ai neamurilor st\u0103p\u00e2nesc asupra lor \u0219i c\u0103 cei mari ai lor exercit\u0103 putere. Pe ei. 43 S\u0103 nu fie a\u0219a \u00eentre voi. Dar cine vrea s\u0103 devin\u0103 mare \u00eentre voi, va fi slujitorul vostru, 44 \u0219i cine vrea s\u0103 fie primul dintre voi va fi sclavul tuturor. 45 C\u0103ci nici Fiul Omului nu a venit s\u0103 fie slujit, ci s\u0103 slujeasc\u0103 \u0219i s\u0103-\u0219i dea via\u021ba ca r\u0103scump\u0103rare pentru mul\u021bi.\u201d (Marcu 10:32-45, Matei 20:17-28).<\/strong><\/p>\n<p>A treia predic\u021bie despre Patim\u0103 vine c\u00e2nd Isus se \u00eenal\u021b\u0103 cu ucenicii s\u0103i la Ierusalim. Urma\u0219ii s\u0103i (cel mai probabil erau \u0219i al\u021bi oameni dec\u00e2t ucenicii) au fost cople\u0219i\u021bi de o vag\u0103 team\u0103 (\u201e\u0219i erau perplexi, iar pe m\u0103sur\u0103 ce urmau, se temeau\u201d). Aceast\u0103 team\u0103 s-a datorat faptului c\u0103 l-au v\u0103zut pe profesorul lor merg\u00e2nd hot\u0103r\u00e2t \u00een Ierusalim, cunosc\u00e2nd atitudinea ostil\u0103 a c\u0103rturarilor \u0219i fariseilor fa\u021b\u0103 de el. Isus \u00eei ia pe cei doisprezece deoparte \u0219i le vorbe\u0219te despre suferin\u021ba lui iminent\u0103.<\/p>\n<p>Iisus le-a informat anterior discipolilor s\u0103i despre suferin\u021ba lui (Marcu 8:31, 9:31), iar aici le spune despre aceasta pentru a treia oar\u0103. Profe\u021bia include \u0219ase etape ale suferin\u021bei: A- El va fi mai \u00eent\u00e2i predat preo\u021bilor cei mai de seam\u0103; B- El este judecat; C- Atunci va fi predat neamurilor (adic\u0103 p\u0103g\u00e2nului Pilat); D- Este batjocorit \u0219i biciuit; E- Atunci este r\u0103stignit; \u0218i - \u0219i (<strong>Versetele 33-34<\/strong>).<\/p>\n<p>C\u00e2t de slab\u0103 era \u00een\u021belegerea de c\u0103tre discipoli a declara\u021biilor lui Isus despre pasiunea lui. Aceasta este ceea ce este evident \u00eenc\u0103 de prima dat\u0103 \u00een pozi\u021bia lui Petru, care s-a gr\u0103bit s\u0103 \u00eendep\u0103rteze pe Isus de ideea suferin\u021bei, iar a doua oar\u0103 a fost c\u00e2nd a avut loc discu\u021bia \u00eentre ucenici despre cine este \u201ecel mai mare\u201d. Aici ajungem la a treia predic\u021bie prin cererea fiilor lui Zebedeu, Iacov \u0219i Ioan.<\/p>\n<p>\u00cen relatarea lui Matei, mama lui Iacov \u0219i Ioan se adreseaz\u0103 lui Isus, exprim\u00e2ndu-\u0219i cererea. Potrivit lui Marcu, Iacov \u0219i Ioan \u00een\u0219i\u0219i se apropie de Isus \u0219i \u00eei spun: \u201e\u00cenv\u0103\u021b\u0103torule, vrem s\u0103 faci pentru noi tot ce cerem\u201d (<strong>Versetul 35<\/strong>). Ei nu au \u00eendr\u0103znit direct de la \u00eenceput s\u0103 explice ce doreau, ci mai degrab\u0103 au investigat mai \u00eent\u00e2i disponibilitatea lui Isus de a accepta o astfel de cerere. Dup\u0103 ce Isus le-a r\u0103spuns, ei au continuat cu mai mult curaj: \u201eD\u0103-ne s\u0103 st\u0103m, unul la dreapta ta \u0219i altul la st\u00e2nga ta, \u00een slava Ta\u201d (\u201e\u00een \u00eemp\u0103r\u0103\u021bia ta\u201d, dup\u0103 expresia men\u021bionat\u0103 \u00een Matei). Nu trebuie s\u0103 vedem \u00een aceast\u0103 cerere doar dragostea ucenicilor pentru glorie, ci mai degrab\u0103 trebuie s\u0103 subliniem prezen\u021ba \u00een mintea lor a conceptului evreiesc despre Mesia, pe care Isus a \u00eencercat s\u0103 o corecteze de multe ori. Adic\u0103, ucenicii Iacov \u0219i Ioan \u00eel \u00een\u021beleg pe Mesia ca pe un rege p\u0103m\u00e2ntesc care va fi instalat pe tronul slavei \u0219i al \u00eemp\u0103r\u0103\u021biei sale \u00een Ierusalim, ora\u0219ul lui David. El va aduna sub autoritatea sa \u00eentregul popor israelian \u0219i va subjuga toate na\u021biunile. \u00centr-o \u00eemp\u0103r\u0103\u021bie at\u00e2t de glorioas\u0103, cei doi ucenici vor ocupa un loc foarte prestigios \u00een dreapta \u0219i \u00een st\u00e2nga lui Mesia, at\u00e2ta timp c\u00e2t Isus le-a ar\u0103tat p\u00e2n\u0103 acum asemenea am\u0103nunte pentru c\u0103 i-a deosebit cu Petru de linia celor doisprezece ucenici. Ei par s\u0103 cread\u0103 c\u0103 consolidarea domniei lui Mesia este un eveniment foarte iminent, mai ales c\u0103 conversa\u021bia are loc atunci c\u00e2nd se urc\u0103 la Ierusalim. De asemenea, se pare c\u0103 ei nu au \u00een\u021beles absolut afirma\u021biile lui Isus despre suferin\u021b\u0103 sau c\u0103 le-au \u00een\u021beles \u00een lumina conceptelor predominante la acea vreme, \u0219i anume c\u0103 domnia lui Mesia va fi precedat\u0103 de greut\u0103\u021bi \u0219i dureri numite \u201enecazurile lui\u201d. Mesia.\u201d<\/p>\n<p>Sunt folosite expresiile \u201ea b\u0103ut paharul\u201d \u0219i \u201ebotezul cu care a fost botezat\u201d (<strong>Versetul 38<\/strong>) \u00een alte locuri din Noul \u0219i Vechiul Testament \u0219i indic\u0103 martiriul \u0219i moartea; Men\u021bion\u0103m doar cele dou\u0103 sintagme binecunoscute: \u201eS\u0103 treac\u0103 de la Mine acest pahar\u201d (Matei 26:39) \u0219i \u201eEu am botezul s\u0103-l botez\u201d (Luca 12:50). Isus \u00eei \u00eentreab\u0103 pe ucenici dac\u0103 \u0219i ei pot \u00eenfrunta m\u0103rturia mor\u021bii ca el. Ei au r\u0103spuns imediat: \u201ePutem\u201d, f\u0103r\u0103 s\u0103 \u00een\u021beleag\u0103 despre ce le vorbea. Au r\u0103spuns n\u0103dejdii de a-\u0219i ob\u021bine cererea\u201d (Sf\u00e2ntul Ioan Gur\u0103 de Aur).<\/p>\n<p>Versetul 39 este considerat de unii ca fiind o predic\u021bie a certificatului de deces al ucenicilor Iacov \u0219i Ioan. Noul Testament vorbe\u0219te despre martiriul lui Iacov Apostolul \u00een Fapte 12:2, iar \u00een ceea ce prive\u0219te Ioan, exist\u0103 o tradi\u021bie ulterioar\u0103 care vorbe\u0219te despre martiriul s\u0103u (Sinaxarul sirian al martirilor din anul 41 men\u021bioneaz\u0103 martiriul lui Iacov \u0219i Ioan pe 27 decembrie). Dar cea mai veche \u0219i mai r\u0103sp\u00e2ndit\u0103 tradi\u021bie este c\u0103 Ioan a murit de moarte natural\u0103 la Efes, dup\u0103 ce a devenit un om foarte b\u0103tr\u00e2n. Putem lua cuvintele lui Iisus \u00een urm\u0103torul sens: s\u0103 bei paharul nenorocirii \u0219i s\u0103 fii botezat cu botezul mor\u021bii martiriului, a\u0219a cum fac \u0219i eu, acest lucru este posibil, dar s\u0103 i se dea pozi\u021bii de prestigiu \u00een \u00eemp\u0103r\u0103\u021bie, care nu este o \u00eemp\u0103r\u0103\u021bie material\u0103, p\u0103m\u00e2nteasc\u0103, a\u0219a cum crede\u021bi, ci mai degrab\u0103 una spiritual\u0103 \u0219i cereasc\u0103, aceast\u0103 lucrare nu este \u00een autoritatea mea \u00een acest moment, ci este o caracteristic\u0103 a lui Dumnezeu Tat\u0103l. Isus nu spune c\u0103 ei pot suferi martiri f\u0103r\u0103 a lua o pozi\u021bie \u00een \u00eemp\u0103r\u0103\u021bie, mai degrab\u0103, el spune: ve\u021bi \u00eenfrunta moartea, dar ceea ce prive\u0219te pozi\u021biile \u00een \u00eemp\u0103r\u0103\u021bie este doar treaba lui Dumnezeu \u0219i este dat celor care se preg\u0103tesc pentru. ea. \u021ai-ai \u00eendeplinit misiunea \u00een mod corespunz\u0103tor, f\u0103r\u0103 condi\u021bie, iar Dumnezeu va distribui pozi\u021biile \u00een \u00eemp\u0103r\u0103\u021bie \u00eentr-un mod corect, nu \u00eentr-un mod arbitrar.<\/p>\n<p>Isus le reaminte\u0219te ucenicilor s\u0103i c\u0103 adev\u0103rata glorie este crucea. Aceasta este ceea ce Ioan subliniaz\u0103 \u00een mod special \u00een Evanghelia sa. Dac\u0103 ucenicii caut\u0103 slav\u0103, s\u0103 \u0219tie c\u0103 ea se dob\u00e2nde\u0219te numai prin cruce \u0219i martiriu. Acest martiriu nu d\u0103 titularului s\u0103u dreptul de a pretinde o pozi\u021bie \u00een \u00eemp\u0103r\u0103\u021bie, deoarece aceasta este treaba numai a lui Dumnezeu Tat\u0103l.<\/p>\n<p>Ceilal\u021bi ucenici s-au m\u00e2niat pe bun\u0103 dreptate, nu pentru c\u0103 aveau o concep\u021bie corect\u0103 despre Mesia, diferit\u0103 de concep\u021bia celor doi fii ai lui Zebedeu, ci pentru c\u0103 ace\u0219ti doi fra\u021bi au neglijat restul din \u00eemp\u0103r\u0103\u021bie. Apoi Isus se \u00eentoarce spre ei  <strong>Versetele 42-44<\/strong> Cu cuvinte corecte, spun\u00e2nd: \u201e\u00centr-adev\u0103r, cei care sunt considera\u021bi conduc\u0103tori ai na\u021biunilor st\u0103p\u00e2nesc asupra lor...\u201d Aceste spuse sunt de mare importan\u021b\u0103, deoarece ne ofer\u0103 adev\u0103ratul sens sau con\u021binutul c\u0103peteniei \u00een lume \u00een general, \u0219i \u00een biseric\u0103 \u00een special. Putem exprima acest sens astfel:  <strong>Conducerea este, mai presus de toate, umilin\u021b\u0103 \u0219i slujire<\/strong>. C\u0103peteniile \u0219i conduc\u0103torii na\u021biunilor p\u0103g\u00e2ne \u201est\u0103p\u00e2nesc asupra lor\u201d sau \u201est\u0103p\u00e2nesc asupra lor\u201d. \u00cen ambele cuvinte, este folosit\u0103 sintagma Kata, care este folosit\u0103 pentru accentuare sau exagerare, \u0219i nu \u00eenseamn\u0103 aici doar suveranitatea sau autoritatea asupra subordona\u021bilor, ci mai degrab\u0103 exploatarea puterii de c\u0103tre superiori. Dac\u0103 am citi propozi\u021bia similar\u0103 din Evanghelia dup\u0103 Luca, am vedea c\u0103 cuv\u00e2ntul kata nu apare. Luca spune: \u201e\u00cemp\u0103r\u0103\u021bii na\u021biunilor st\u0103p\u00e2nesc asupra lor... dar nu este a\u0219a cu Kirievousi \u0219i nu cu Katakirievousi (Luca 22:35), iar acest lucru nu \u00eenseamn\u0103 doar c\u0103 exploatarea autorit\u0103\u021bii este un lucru\u201d. act nedorit, dar c\u0103 simpla folosire a autorit\u0103\u021bii legale \u00een r\u00e2ndul cre\u0219tinilor este tot a\u0219a.  <strong>M\u0103re\u021bia unui cre\u0219tin nu st\u0103 \u00een puterea lui, ci \u00een slujirea lui<\/strong>El nu \u00ee\u0219i folose\u0219te pozi\u021bia \u00een cadrul bisericii ca o surs\u0103 de putere pentru a beneficia financiar, ci mai degrab\u0103 ca un mijloc de a finaliza serviciul apostolic. Cuvintele \u201eslujitor\u201d \u0219i \u201esclav\u201d sunt sinonime \u00een text. Ele exprim\u0103 clar mesajul pre\u0219edintelui responsabil, \u0219i mai larg misiunea Bisericii \u00een lume, aceast\u0103 lucrare rezultat\u0103 din exemplul lui Isus \u00eensu\u0219i, care a slujit omenirea prin suferin\u021bele sale \u201e\u0219i \u0219i-a dat via\u021ba ca r\u0103scump\u0103rare pentru mul\u021bi. \u201d Apoi a pl\u0103tit \u201er\u0103scump\u0103rarea\u201d cu moartea sa pentru a-i r\u0103scump\u0103ra pe oameni din sclavia Satanei (<strong>Versetul 45<\/strong>).<\/p>\n<p>Folosirea puterii \u0219i a for\u021bei este o experien\u021b\u0103 grozav\u0103 pentru fiecare persoan\u0103 cu autoritate. Dar o astfel de experien\u021b\u0103 nu ar trebui s\u0103 fie un motiv de \u00eengrijorare. A ap\u0103rut \u00een forma sa ascu\u021bit\u0103 \u0219i diavoleasc\u0103 lui Isus \u00eensu\u0219i: ispita lui Satana \u00een pustiu despre care vorbesc Evangheliile sinoptice are tocmai urm\u0103torul sens: Satana \u00eei propune lui Isus ideea de a-\u0219i folosi puterea ca Mesia \u0219i de a urma astfel calea u\u0219oar\u0103 \u00een pentru a se impune ca rege p\u0103m\u00e2ntesc. Adic\u0103, cel care face minuni transform\u00e2nd pietrele \u00een p\u00e2ini va c\u0103dea ca un spectacol orbitor din templu \u0219i va ap\u0103rea ca un conduc\u0103tor lumesc. Aceast\u0103 experien\u021b\u0103 i-a venit lui Isus alteori, prin mul\u021bimea care era gata s\u0103-l recunoasc\u0103 drept rege, sau prin ucenici (\u00een special Petru, care dorea s\u0103-l \u021bin\u0103 departe de martiriu). Iisus se confrunta mereu cu ispit\u0103 av\u00e2nd \u00een vedere c\u00e2nt\u0103rile slujitorului suferind dup\u0103 Isaia, uit\u00e2ndu-se la suferin\u021b\u0103. Multe cuvinte ale lui Isus care \u00eencep cu a treia profe\u021bie despre suferin\u021b\u0103 indic\u0103 deplina lui con\u0219tientizare c\u0103 el \u00ee\u0219i asum\u0103 lucrarea slujitorului suferind al lui Dumnezeu, care va fi predat mor\u021bii de dragul \u00eentregii omeniri.<\/p>\n<p><strong>Principalele semnifica\u021bii ale nara\u021biunii anterioare:<\/strong><\/p>\n<p><strong>1-<\/strong> Suferin\u021bele Fiului Omului sunt cele care constituie \u201e<strong>r\u0103scump\u0103rare<\/strong>\u201ePlata pentru cump\u0103rarea captivilor de la Satana \u0219i pentru p\u0103catul omenirii reprezint\u0103 cel mai valoros serviciu care poate fi adus omenirii. Nerecunoa\u0219terea acestei oferte este motivul pentru care oamenii fie sunt prin\u0219i \u00een problemele lor, fie recurg la solu\u021bii \u00een\u0219el\u0103toare care \u00eei conduc la dezam\u0103gire.<\/p>\n<p><strong>2-<\/strong> M\u0103re\u021bia unui conduc\u0103tor de biseric\u0103 nu st\u0103 \u00een abilitate sau abilitate <strong>Autoritate<\/strong> Pe care \u00eel are \u00een folosirea pozi\u021biei sale pentru a sluji credincio\u0219ilor.  <strong>Experimenteaz\u0103 puterea demonic\u0103<\/strong> Este o experien\u021b\u0103 periculoas\u0103 \u0219i l-ar putea determina pe pre\u0219edinte s\u0103 devin\u0103 autosuficient \u0219i s\u0103 nu-\u0219i duc\u0103 la bun sf\u00e2r\u0219it serviciul.<\/p>\n<p><strong>3-<\/strong> C\u0103utarea cre\u0219tinului dup\u0103 glorie nu este legitim\u0103 \u0219i demn\u0103 de laud\u0103 dec\u00e2t dac\u0103 se bazeaz\u0103 pe dorin\u021ba de a imita suferin\u021bele Fiului Omului. Trebuie s\u0103 fie  <strong>Slava crestinului<\/strong> \u00cen martiriu, a\u0219a cum a fost crucea, slava lui Isus. O alt\u0103 glorie poate veni din jertfele lui Satana.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>Vindecarea orbului Bartamaeus din Ierihon:<\/strong><\/span><\/p>\n<p><strong>46 \u0218i au venit la Ierihon. \u00cen timp ce p\u0103r\u0103sea Ierihonul cu ucenicii s\u0103i \u0219i cu o mul\u021bime mare, Bartimeu, orbul, fiul lui Timeu, st\u0103tea la marginea drumului \u0219i cer\u0219ea. 47 C\u00e2nd a auzit c\u0103 este Isus din Nazaret, a \u00eenceput s\u0103 strige \u0219i s\u0103 spun\u0103: \u201eIsuse, Fiul lui David, miluie\u0219te-m\u0103!\u201d 48 Atunci mul\u021bi l-au certat s\u0103 tac\u0103, dar el a strigat cu at\u00e2t mai mult: \u201eFiul lui David, ai mil\u0103 de mine!\u201d 49 Atunci Isus a stat \u0219i a poruncit s\u0103 fie chemat. Atunci l-au chemat pe orb, zic\u00e2ndu-i: \u201e\u00cencurajeaz\u0103-te! Scoal\u0103-te! Iat\u0103, El te cheam\u0103.\u201d 50 A\u0219a c\u0103 \u0219i-a aruncat mantia, s-a ridicat \u0219i a venit la Isus. 51 Atunci Isus a r\u0103spuns \u0219i i-a zis: \u201eCe vrei s\u0103 fac pentru tine?\u201d Atunci orbul i-a zis: \u201eSt\u0103p\u00e2ne, ca s\u0103 v\u0103d!\u201d 52 Atunci Isus i-a zis: \u201eDu-te. Credin\u021ba ta te-a vindecat.\u201d \u0218i \u00eendat\u0103 \u0219i-a c\u0103p\u0103tat vederea \u0219i a mers dup\u0103 Isus pe drum. (Marcu 10:46-52, Matei 20:29-34, Luca 18:35-43).<\/strong><\/p>\n<p>Minunea vindec\u0103rii orbului, care este ultima \u00eenainte de Patim\u0103, conform Evangheliilor sinoptice, are loc \u00een timp ce Isus p\u0103r\u0103sea Ierihonul (situat la 30 km nord-est de Ierusalim). Este un incident rar \u00een care este men\u021bionat numele celui care a fost vindecat. Acest Bartheeu, dup\u0103 cum spun unii comentatori, poate c\u0103 mai t\u00e2rziu a devenit un membru binecunoscut al bisericii. C\u00e2nd orbul care cer\u0219ea a auzit zbuciumul mul\u021bimii \u0219i a \u00eentrebat \u0219i a aflat c\u0103 Iisus din Nazaret trece pe acolo, a \u00eenceput s\u0103 strige dup\u0103 mil\u0103.<strong>O, Isuse, Fiul lui David, miluie\u0219te-m\u0103<\/strong>&#8221;  (<strong>Versetul 48<\/strong>). \u00cen ciuda faptului c\u0103 oamenii \u00eel certau, cererea lui continu\u0103 s\u0103 \u021bipe. Isus nu l-a mustrat sau a respins un astfel de titlu mesianic care i-a fost dat \u00een alte situa\u021bii (vezi, de exemplu, Matei 9:27 al orbului, 12:23, 15:22 al canaani\u021bilor \u0219i altele), dar el nu accept\u0103 ideea de Mesia politic pe care evreii o asociaz\u0103 cu un astfel de titlu.<\/p>\n<p>Aici Isus r\u0103spunde cererii orbului, l\u0103ud\u00e2ndu-\u0219i \u0219i credin\u021ba \u00een mine <strong>Versetul 52<\/strong>. Este demn de remarcat faptul c\u0103, \u00een acest miracol, nu exist\u0103 nicio inten\u021bie, ca de obicei, de a-\u0219i p\u0103stra secretul. E\u0219ecul s\u0103u de a nega titlul mesianic dat de orb indic\u0103 faptul c\u0103 el este \u00eentr-adev\u0103r Fiul lui David, \u0219tiind c\u0103 merge la suferin\u021b\u0103 pentru a sluji omenirii, oferindu-\u0219i via\u021ba \u201eo r\u0103scump\u0103rare pentru mul\u021bi\u201d (10:45). . D\u0103ruirea lui de lumin\u0103 orbului este unul dintre darurile mesianice conform profe\u021biilor despre Mesia (vezi Isaia 29:18, 35:5, 42:7, 61:1). \u00cen timp ce fariseii nu v\u0103d \u00een persoana lui Isus \u00eenceputul erei mesianice \u0219i, prin urmare, ei sunt descri\u0219i ca \u201eorbi\u201d (vezi, de exemplu, Matei 15:14, 23:16), \u00eel vedem pe acest orb privind la el \u0219i recunosc\u00e2ndu-l ca fiu al lui David, iar dup\u0103 vindecarea lui, el \u00eel \u201eurmeaz\u0103\u201d ca ucenic al s\u0103u.<\/p>\n<p>\u00een <strong>Versetul 50<\/strong>\u00cen loc de sintagma \u201e\u0219i-a \u00eembr\u0103cat mantia\u201d..., apare \u00eentr-un alt manuscris \u201e\u0219i \u0219i-a \u00eembr\u0103cat mantia\u201d. Aruncarea halatului pentru ca cineva s\u0103 se gr\u0103beasc\u0103 mai u\u0219or este un obicei cunoscut \u00een lumea elenistic\u0103, \u00een timp ce sintagma \u201e\u0219i \u00eentinderea pe hain\u0103\u201d este considerat\u0103 o \u00eencercare de armonizare cu obiceiul r\u0103s\u0103ritean conform c\u0103ruia persoana incurabil\u0103 \u00ee\u0219i r\u0103sp\u00e2nde\u0219te. halat \u00een fa\u021ba lui pentru a str\u00e2nge dona\u021bii \u0219i \u00eel poart\u0103 oric\u00e2nd vrea s\u0103 se ridice \u0219i s\u0103 se mi\u0219te.<\/p>\n<p>Potrivit Evangheliilor sinoptice, aceast\u0103 minune este legat\u0103 spa\u021bial de Ierihon \u0219i temporal de perioada de dinaintea \u00cen\u0103l\u021b\u0103rii la Ierusalim. Potrivit lui Luca, incidentul a avut loc \u201ec\u00e2nd s-a apropiat de Ierihon\u201d, \u00een timp ce, potrivit lui Marcu, s-a \u00eent\u00e2mplat c\u00e2nd a p\u0103r\u0103sit Ierihonul \u00eempreun\u0103 cu discipolii s\u0103i. \u00cen plus, Matei vorbe\u0219te despre vindecarea a doi orbi. Prin urmare, se pune serios \u00eentrebarea dac\u0103 cei trei Evangheli\u0219ti vorbesc despre acela\u0219i eveniment sau dac\u0103 vorbesc despre evenimente diferite! Din cele mai vechi timpuri s-au dat r\u0103spunsuri diferite la aceast\u0103 \u00eentrebare:<\/p>\n<p><strong>1-<\/strong> Dintre mul\u021bi comentatori antici, predomin\u0103 teoria conform c\u0103reia Matei, ca martor ocular, este cel mai aproape de faptele istorice atunci c\u00e2nd men\u021bioneaz\u0103 doi orbi. Dintre ace\u0219ti doi orbi, Mark \u0219i Luke sunt cei mai faimo\u0219i. Adic\u0103 \u00eel men\u021bioneaz\u0103 pe cel care era celebru \u0219i cunoscut \u00een regiune, poate din cauza apartenen\u021bei sale cre\u0219tine, pe care a dob\u00e2ndit-o dup\u0103 \u00eens\u0103n\u0103to\u0219ire (Theophilectus, Victor al Antiohiei etc. adopt\u0103 aceast\u0103 teorie).<\/p>\n<p><strong>2-<\/strong> Comentatorul Zygaphonus respinge aceast\u0103 teorie \u00een timp ce \u00ee\u0219i prezint\u0103 punctul de vedere: \u201e\u0218i eu cred c\u0103 el este diferit de ceilal\u021bi orbi (dup\u0103 Matei). Orbul din Marcu \u0219i-a aruncat mantia de dragul vitezei \u0219i a primit vindecare f\u0103r\u0103 nicio atingere, \u00een timp ce cel care a venit la Luca a primit vindecare \u00een timp ce Isus se apropia de Ierihon \u0219i nu c\u00e2nd p\u0103r\u0103sea el. Este de remarcat faptul c\u0103 acest punct de vedere este \u00een concordan\u021b\u0103 cu opinia Sf\u00e2ntului Ioan Gur\u0103 de Aur. Aceast\u0103 teorie, care vorbe\u0219te despre diferite evenimente \u0219i patru orbi, se reg\u0103se\u0219te la Origene, care plaseaz\u0103 evenimentele \u00een urm\u0103toarea succesiune: \u201eEste posibil ca orbul lui Luca s\u0103 fi ap\u0103rut c\u00e2nd Iisus s-a apropiat de Ierihon, orbirea lui Marcu c\u00e2nd a intrat \u00een el \u0219i cea a lui Matei. orbire c\u00e2nd a trecut-o.\u201d Origen le d\u0103 aceast\u0103 interpretare celor care sunt interesa\u021bi doar de istoria \u201ecorect\u0103\u201d \u0219i de compararea relat\u0103rilor biblice. C\u00e2t despre cei care caut\u0103 esen\u021ba romanelor, el spune: \u201eUn subiect a fost prezentat \u00een diferite forme\u201d. Apoi \u00ee\u0219i prezint\u0103 interpretarea simbolic\u0103, care spune (\u00een conformitate cu interpretarea simbolic\u0103 a pildei samariteanului plin de compasiune) c\u0103 Ierihonul este lumea, iar p\u0103r\u0103sirea ei \u00eenseamn\u0103 a te \u00eendep\u0103rta de preocup\u0103rile lume\u0219ti, iar cei doi orbi sunt \u00eemp\u0103r\u0103\u021biile lui Israel. iar Iuda, iar unicul orb (conform nara\u021biunii lui Marcu \u0219i Luca) este \u00eentregul popor care st\u0103 pe \u201edrum pe calea legii \u0219i a profe\u021bilor, el caut\u0103 vindecarea de orbirea lui de la trecerea lui Isus\u201d. iar acesta din urm\u0103 r\u0103spunde cererii sale.<\/p>\n<p><strong>3-<\/strong> Sf\u00e2ntul Ambrozie spune c\u0103 cei doi orbi au fost prezenta\u021bi lui Iisus c\u00e2nd a intrat \u00een Ierihon, cer\u00e2nd vindecare, iar apoi au primit cererea la p\u0103r\u0103sirea ora\u0219ului. Cu toate acestea, aceast\u0103 teorie nu se aplic\u0103 niciunei dintre nara\u021biunile biblice.<\/p>\n<p><strong>4-<\/strong> Potrivit Fericitului Augustin, dintre cei doi orbi men\u021biona\u021bi \u00een Matei, unul s-a vindecat la intrarea \u00een ora\u0219, iar cel\u0103lalt la ie\u0219irea din ea.<\/p>\n<p><strong>5-<\/strong> Dup\u0103 al\u021bii, problema se rezolv\u0103 dac\u0103 lu\u0103m \u00een considerare informa\u021biile con\u021binute de Josephus, care spune c\u0103 exist\u0103 dou\u0103 ora\u0219e numite Ierihon, \u0219i anume Ierihonul Vechi \u0219i Ierihonul Nou, \u0219i c\u0103 minunea s-a produs la ie\u0219irea din una \u0219i intrarea \u00een cealalt\u0103. Matei \u0219i Marcu vorbesc despre ora\u0219ul vechi, iar Luca vorbe\u0219te despre cel nou.<\/p>\n<p><strong>6-<\/strong> \u021ain\u00e2nd cont de interpret\u0103rile moderne Formgeschichte ale Evangheliilor \u0219i de leg\u0103turile lingvistice dintre ele, constat\u0103m cu u\u0219urin\u021b\u0103 c\u0103 aceste nara\u021biuni atest\u0103 mai ales autoritatea mesianic\u0103 a lui Isus cu pu\u021bin timp \u00eenainte de Patima sa. Acela\u0219i eveniment este prezentat sub diferite forme de c\u0103tre cei trei evangheli\u0219ti, dup\u0103 tradi\u021bia care era \u00een mintea fiec\u0103ruia.<\/p>\n<p>Aceast\u0103 ultim\u0103 teorie, care este cea mai corect\u0103 din punctul nostru de vedere, este sus\u021binut\u0103 de urm\u0103toarele elemente: Cei trei evangheli\u0219ti \u00een ansamblu vor s\u0103 spun\u0103 prin relat\u0103rile lor.  <strong>C\u0103 Isus, pe care nu l-au cunoscut nici mul\u021bimea, nici discipolii s\u0103i, este recunoscut de orbi drept Mesia (\u201eFiul lui David\u201d)<\/strong>. Povestea nu este altceva dec\u00e2t un exemplu prezentat de evangheli\u0219ti cu ocazia vizitei lui Isus la Ierihon \u00eenainte de patima sa. Desigur, aceasta nu \u00eenseamn\u0103 c\u0103 Isus a vindecat un orb, deoarece \u0219tim c\u0103 a dat \u201ev\u0103zul\u201d multor orbi. Evangheli\u015ftii vorbesc \u00een multe locuri despre vindecarea grupurilor de orbi (vezi Matei 12:22..., 15:30, 21:14 etc.). Dar cei trei evangheli\u0219ti nu \u00ee\u0219i propun, prin nara\u021biunile lor, s\u0103 ofere o sincronizare secven\u021bial\u0103 a mi\u0219c\u0103rii lui Isus \u0219i a lucr\u0103rilor zilnice de vindecare. Dintre multele vindec\u0103ri efectuate de Isus, ei aleg modele care subliniaz\u0103 toate un singur fapt: autoritatea mesianic\u0103 a lui Isus \u0219i \u00eemplinirea profe\u021biilor Vechiului Testament prin el. Dac\u0103 vindecarea mesianic\u0103 a orbului din Ierihon a fost men\u021bionat\u0103 sub diferite forme \u00een cele trei Evanghelii, aceasta se datoreaz\u0103 fie tradi\u021biei biserice\u0219ti pe care a avut-o fiecare dintre ele, fie scopurilor urm\u0103rite de cei trei Evangheli\u0219ti. Astfel, tradi\u021bia Matei vorbe\u0219te despre doi orbi \u0219i despre vindecarea lor la plecarea lui Isus din Ierihon, iar tradi\u021bia Marcu este de acord cu asta, ad\u0103ug\u00e2nd numele orbului care a fost vindecat, \u00een timp ce tradi\u021bia lui Luca plaseaz\u0103 vindecarea orbului. \u00eenainte ca Isus s\u0103 intre \u00een Ierihon c\u00e2nd se apropia de cetate.<\/p>\n<p>Dac\u0103 ignor\u0103m aceste diferen\u021be \u0219i examin\u0103m \u00eendeaproape nara\u021biunile, ne d\u0103m seama prin multe semne c\u0103 toate m\u0103rturisesc c\u0103 evenimentul a fost acela\u0219i cu cei trei Evangheli\u0219ti.<\/p>\n<\/p>\n<hr \/>\n<p><a name=\"*\"><\/a><a href=\"#(*)\">(*)<\/a> Vezi: Mitropolitul Callistus Ware, <a title=\"Citi\u021bi cartea Biserica Ortodox\u0103: credin\u021b\u0103 \u0219i doctrin\u0103\" href=\"index.php?option=com_content&amp;view=category&amp;layout=blog&amp;id=90&amp;Itemid=173\">Biserica Ortodox\u0103: credin\u021b\u0103 \u0219i doctrin\u0103<\/a>Capitolul cinci: <a title=\"Citi\u021bi capitolul despre secretele bisericii din cartea Biserica Ortodox\u0103: credin\u021b\u0103 \u0219i doctrin\u0103\" href=\"index.php?option=com_content&amp;view=article&amp;id=562;the-sacraments&amp;catid=90&amp;Itemid=173\">Secrete<\/a><\/p>\n<p><a name=\"01\" href=\"#(1)\">(1)<\/a> Adic\u0103 referitor la Hristos.<\/p>\n<p><a name=\"02\" href=\"#(2)\">(2)<\/a> Evanghelia pentru Duminica a V-a din Postul Mare.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u0645\u0646\u0627\u0642\u0634\u0629 \u0627\u0644\u0641\u0631\u064a\u0633\u064a\u064a\u0646 \u062d\u0648\u0644 \u0627\u0644\u0637\u0644\u0627\u0642: 1 \u0648\u064e\u0642\u064e\u0627\u0645\u064e \u0645\u0650\u0646\u0652 \u0647\u064f\u0646\u064e\u0627\u0643\u064e \u0648\u064e\u062c\u064e\u0627\u0621\u064e \u0625\u0650\u0644\u064e\u0649 \u062a\u064f\u062e\u064f\u0648\u0645\u0650 \u0627\u0644\u0652\u064a\u064e\u0647\u064f\u0648\u062f\u0650\u064a\u0651\u064e\u0629\u0650 \u0645\u0650\u0646\u0652 \u0639\u064e\u0628\u0652\u0631\u0650 \u0627\u0644\u0623\u064f\u0631\u0652\u062f\u064f\u0646\u0651\u0650. \u0641\u064e\u0627\u062c\u0652\u062a\u064e\u0645\u064e\u0639\u064e \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650 \u062c\u064f\u0645\u064f\u0648\u0639\u064c \u0623\u064e\u064a\u0652\u0636\u064b\u0627\u060c \u0648\u064e\u0643\u064e\u0639\u064e\u0627\u062f\u064e\u062a\u0650\u0647\u0650 [&hellip;]<\/p>\n","protected":false},"author":18,"featured_media":3449,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_relevanssi_hide_post":"","_relevanssi_hide_content":"","_relevanssi_pin_for_all":"","_relevanssi_pin_keywords":"","_relevanssi_unpin_keywords":"","_relevanssi_related_keywords":"","_relevanssi_related_include_ids":"","_relevanssi_related_exclude_ids":"","_relevanssi_related_no_append":"","_relevanssi_related_not_related":"","_relevanssi_related_posts":"1175,615,721,1098,2457,1040,4993,2438,2437,2746,1200,2544","_relevanssi_noindex_reason":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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