San Michele, San Gabriele e San Raffaele, Arcangeli

Vedrete il cielo aperto e gli angeli di Dio salire e scendere sopra il Figlio dell’uomo

# Il nome « Nazareth » deriva da una traduzione errata di « Gesù il Nazareno ». Nazareth fu costruita solo nel IV secolo su intervento della madre dell’imperatore Costantino. I pellegrini precristiani volevano visitare Nazareth (che non esisteva). Per soddisfarli, un villaggio esistente è stato rinominato. Nazareno » è più probabilmente legato a Nazir (astemio, eremita), che si riferisce a un uomo legato a Dio da una promessa particolare.

I primi seguaci di Gesù furono chiamati Nazareni. Da dove viene questa storia dell’abracadabra? È vero che alcuni storici hanno paragonato Nazareno a Nazoreo o Nazir, cioè un uomo consacrato a Dio, di cui Sansone è il prototipo (Num 6, 2-21; Jdg 13,5-7 ; 16,17 ; Am 2,11-12 ; 1 Mac 3,49). Tuttavia, i Vangeli usano chiaramente Nazareth come luogo : « Natanaele gli disse: « Può uscire qualcosa di buono da Nazareth ?

 » Gesù andò a Nazareth, dove era stato allevato. Il sabato entrò nella sinagoga come era sua abitudine. Si alzò e lesse le Scritture » (Lc 4, 16) «  Si ritirò nel territorio della Galilea e venne ad abitare in una città chiamata Nazaret, perché si adempisse ciò che era stato predetto dai profeti : « sarà chiamato Nazareno » Matteo 2,22-23) Questi sono semplici esempi, ce ne sono molti altri. Nell’ultima citazione, Matteo ha confuso Nazareno con Nazoreo !

Per quanto riguarda l’identificazione del villaggio attuale, sembra essere conclusiva. La città è stata scavata a metà del XX secolo. Fu distrutta nel 67 e rimase come villaggio fino all’arrivo della madre di Costantino, Elena. La tradizione cristiana era viva per identificare la città. Un numero di « Bible World » trattava di Nazareth. Secondo il sito : https://lnkd.in/dWtpAk8g

Nel II e III secolo d.C., Nazareth fu il centro dell’attività missionaria dei giudeo-cristiani. Uno di loro, Conon, giustiziato in Asia Minore, affermò durante il suo processo: « Sono di Nazareth in Galilea e della famiglia di Cristo a cui ho reso culto fin dal tempo dei miei antenati ». Un altro link interessante : https://lnkd.in/dpFW-xhx Da quando i racconti evangelici (rielaborati durante i secoli dai monaci copisti agli ordini) sono prove storiche? Le leggende e i miti hanno valore solo per coloro che ci credono. La fede e le credenze non hanno niente a che vedere con la realtà storica Sfruttando il preziosissimo sito di Nestlé-Aland : https://lnkd.in/dpFW-xhx si può avere un’idea dei più antichi testimoni manoscritti

Dal Vangelo di Giovanni

47 Quando Gesù vede Natanaele venire da lui, dice di lui: « Questo è veramente un israelita; non c’è astuzia in lui ». 48 Natanaele gli chiede : « Da dove mi conosci ? ». Gesù risponde : « Prima che Filippo ti chiamasse, quando eri sotto il fico, io ti ho visto ». 49 Natanaele gli disse : « Rabbi, tu sei il Figlio di Dio ! Tu sei il re d’Israele !

Gesù disse: « Io vi dico che vi ho visto sotto il fico, ed è per questo che credete ! » Vedrete cose ancora più grandi. 51 E aggiunge : « Amen, amen, io vi dico che vedrete il cielo aperto e gli angeli di Dio salire e scendere sopra il Figlio dell’uomo ». (Gv 47-51)

 Può venire qualcosa di buono da Nazareth ?

Un’espressione ingenua di pregiudizio ! Da dove poteva venire questo pregiudizio nella mente dell’onesto Natanaele? Forse perché Nazareth era in Galilea ? Forse perché era un luogo piccolo e oscuro ? O era perché era una città con una cattiva reputazione in termini di moralità? Gli interpreti hanno sostenuto queste diverse opinioni. Il signor Godet pensava che il dubbio di Natanaele provenisse dal fatto che nessuna profezia assegnava un ruolo così importante a Nazareth.

Ma la domanda di Natanaele sembra troppo generale per includere questa idea. D’altra parte, il signor Godet ha fatto l’osservazione molto accurata che siccome Natanaele era di Cana, a solo una lega da Nazareth, poteva cedere alla gelosia meschina che spesso esisteva da villaggio a villaggio, e che non gli permetteva di credere che questa località, oscura come la sua, avesse una parte in una gloria così brillante.

Gesù vide Natanaele venire da lui e disse di lui : « Ecco un vero israelita in cui non c’è inganno ». (Gv 1, 48) Gesù parlò queste parole a coloro che lo circondavano, ma in modo tale da essere ascoltato da Natanaele, e per entrare in relazione con lui, per guadagnare la sua fiducia rivelandosi a lui all’inizio come Colui che scruta i cuori. Sentendo che era in presenza di un Essere che lo penetrava nel profondo della sua anima, Natanaele lo riconobbe e lo confessò come il Figlio di Dio e il Re d’Israele.

La conoscenza di Natanaele era ancora molto debole; non era un teologo che faceva metafisica, ma un credente che confessava la sua fede, e questa fede conteneva i semi di tutto ciò che più tardi, con più illuminazione, Natanaele divenne un apostolo. Coloro che si stupirono di una tale confessione dimenticarono che ogni pio israelita conosceva le Scritture e che Natanaele trovò solo nei Salmi 2 i due titoli che diede a Gesù. La maggior parte degli interpreti ha considerato questa parola di Gesù come una domanda : « Credi ? » 

Diacono Michel Houyoux

Link ad altri siti web cristiani

◊ Fan page (Italia) : clicca qui per leggere l’artcolo → Il 29 settembre la Chiesa ricorda  San Michele, San Gabriele e San Raffaele
◊ Movimento apostolico (Italia) : clicca qui per leggere l’artcolo →   Da Nàzaret può venire qualcosa di buono ?

Don Leonardo Maria Pomlpei : « Gli Arcangeli San Michele, San Gabriele e san Raffaele »

Saint Michel, Saint Gabriel et Saint Raphaël, Archanges

Vous verrez les anges de Dieu monter et descendre au-dessus du Fils de l’homme

# Le nom de « Nazareth » provient d’une erreur de traduction de « Jésus le Nazaréen ». Nazareth n’aurait été édifié qu’au IV° siècle à l’intervention de la mère de l’empereur Constantin. Les pèlerins pré-chrétiens voulaient visiter Nazareth (qui n’existait pas). Pour les contenter, on rebaptisa un village existant. Le « nazaréen » se rapproche plus certainement du nazîr (abstinent, ermite) qui désigne un homme lié à Dieu par une promesse particulière.

xLes premiers disciples de Jésus furent nommés nazaréens. D’où tenez vous cette histoire abracadabrante? Il est vrai que certains historiens ont rapproché Nazaréen de Nazoréen ou Nazir c’est à dire homme consacré à Dieu dont Samson est le prototype Nb 6,2-21; Jg 13,5-7; 16,17; Am 2,11-12; 1 M 3,49. Néanmoins les évangiles utilisent clairement Nazareth comme un lieu : « Nathanaël lui répondit:  » Peut-il sortir de Nazareth quelque chose de bon ? »

x« Jésus se rendit à Nazareth, où il avait été élevé. Le jour du sabbat, il entra dans la synagogue selon son habitude. Il se leva pour lire les Écritures » Lc 4,16 « il se retira dans le territoire de la Galilée, et vint demeurer dans une ville appelée Nazareth, afin que s’accomplît ce qui avait été annoncé par les prophètes: Il sera appelé Nazaréen » Matthieu 2, 22-23 Ce sont de exemples simples, il y en a bien d’autres. Dans la dernière citation, Matthieu confondit Nazaréen et Nazoréen !

xQuant à l’identification du village actuel, elle semble être probante. La ville fut fouillée au milieu du 20ème siècle. Elle fut détruite en 67 puis qu’elle resta à l’état de village jusqu’à l’arrivée de Hélène la mère de Constantin. La tradition chrétienne fut vivace pour identifier la ville. Un numéro du « Monde de la Bible » traita de Nazareth. D’après le site : https://lnkd.in/dWtpAk8g  :

xAu IIe et IIIe siècle de notre ère, Nazareth fut le centre d’activités missionnaires pratiquées par des judéo-chrétiens. L’un d’eux, Conon, exécuté en Asie Mineure, affirma lors de son procès : « Je suis de Nazareth en Galilée et de la famille du Christ à qui je rends un culte depuis l’époque de mes ancêtres  » Un autre lien interessant : https://lnkd.in/dpFW-xhx Depuis quand les récits évangéliques ( remaniés durant des Siècles par des moines copistes aux ordres ) sont-ils des preuves historiques ? Les légendes et les mythes n’ont de valeur que pour ceux qui y croient.. La foi et les croyances , n’ont rien à voir avec la réalité historique En exploitant le très précieux site de Nestlé-Aland ( https://lnkd.in/dTFAJpHs ) on peut avoir une idée des plus anciens témoins manuscrits

x

De l’évangile selon Jean

47 Lorsque Jésus voit Nathanaël venir à lui, il déclare à son sujet : « Voici vraiment un Israélite : il n’y a pas de ruse en lui. » 48 Nathanaël lui demande : « D’où me connais-tu ? » Jésus lui répond : « Avant que Philippe t’appelle, quand tu étais sous le figuier, je t’ai vu. » 49 Nathanaël lui dit : « Rabbi, c’est toi le Fils de Dieu ! C’est toi le roi d’Israël ! »

50 Jésus reprend : « Je te dis que je t’ai vu sous le figuier, et c’est pour cela que tu crois ! Tu verras des choses plus grandes encore. » 51 Et il ajoute : « Amen, amen, je vous le dis : vous verrez le ciel ouvert, et les anges de Dieu monter et descendre au-dessus du Fils de l’homme. » ((Jn 47-51)

 Peut-il venir quelque chose de bon de Nazareth ?

Naïve expression du préjugé ! D’où pouvait venir ce préjugé dans l’esprit de l’honnête Nathanaël ? De ce que Nazareth était en Galilée ? de ce que c’était une petite et obscure localité ? Ou enfin de ce que cette ville était mal famée sous le rapport de la moralité ? Les interprètes soutinrent ces diverses opinions. Monsieur Godet pensa que le doute de Nathanaël venait de ce qu’aucune prophétie n’assignait a Nazareth un rôle si important.

Mais la question de Nathanaël paraît trop générale pour comporter cette idée. En revanche,  monsieur Godet fit cette observation pleine de justesse que Nathanaël étant de Cana,  à une lieue seulement de Nazareth, il pouvait céder a cette mesquine jalousie qui existait souvent de village à village et qui ne lui permit pas de croire que cette localité, aussi obscure que la sienne, avait part à une gloire si éclatante.

Jésus vit Nathanaël venant à lui, et il dit de lui : « Voici un véritable Israélite en qui il n’y a point de fraude. » (Jn 1, 48) Jésus adressa ces paroles à ceux qui l’entourèrent, mais de manière à être entendu de Nathanaël et afin d’entrer en rapport avec lui, de gagner sa confiance en se dévoilant à lui dès l’abord comme Celui qui sonde les cœurs.  Se sentant en présence d’un Être qui le pénétra jusqu’au fond de l’âme, Nathanaël le reconnut et le confessa comme le Fils de Dieu et le Roi d’Israël.

La connaissance de Nathanaël fut  bien faible encore, il ne fut pas un théologien qui fit de la métaphysique, mais un croyant qui confessa sa foi et cette foi renferma en germe tout ce qu’il crut plus tard, avec plus de lumières, Nathanaël devint apôtre. Ceux qui s’étonnèrent d’une telle confession, oublièrent que tout Israélite pieux connaissait les Écritures et que Nathanaël trouva, dans le seul Psaumes 2,  les deux titres qu’il donna à Jésus.

La plupart des interprètes considérèrent cette parole de Jésus comme une question : « Tu crois ?  

Diacre Michel Houyoux

Liens avec d’autres sites web chrétiens

◊ Gloire à Dieu : cliquez ici pour lire l’article → St Gabriel, St Michel, St Raphaël, pouvoir des 3 grands  archanges de la Bible

◊ Top chrétien  : cliquez ici pour lire l’article → Peut-il venir de Nazareth quelque chose de bon ?

♥  Peut-il venir de Nazareth quelque chose de bon ?

Twenty-seventh Sunday in Ordinary Time – Year B

The Church does not prohibit the separation of spouses for serious reasons, provided that there is no remarriage; « simple » separation does not therefore prevent access to the sacraments. Adultery as such does not even prevent access to the sacraments, but only remarriage, which is considered to be a lasting installation in adultery1 For the Catholic Church, the sacrament of marriage is indissoluble.

If the spouses separate, any civil remarriage is considered gravely sinful. Separated spouses are considered, during the lifetime of the first spouse, to be unfit for any further legitimate married life. The principle of the indissolubility of marriage is based on the New Testament, in particular Matthew 5:31-32, Matthew 19:1-9, Mark 10:2-12, Luke 16:18 and 1 Corinthians 7, 11. These texts prohibit repudiation and remarriage.

The Gospel of Matthew, in two places (5, 3-22 and 19, 9), mentions a reason for prohibiting marriage taken into account by the Catholic Church, namely that illegitimate union while ilotex gives « fornication » of which a spouse would be guilty if the marriage were recognised as valid. There are other cases in which the union is not valid (illegitimate), in which case the Church may also pronounce a declaration of nullity of the marriage, through the ruling of an ecclesiastical court.

The marriage is therefore not dissolved, but is considered never to have existed. It is then possible to renew the consent in church. However, the mere fact that the marriage has failed is not sufficient to obtain this declaration. The most common reasons for declaring a marriage null and void are lack of discernment or a situation of duress at the time of the marriage.

A marriage that has not been consummated (i.e. that has not given rise to sexual relations) is also considered null and void. Every year, approximately 55,000 requests for a declaration of annulment are presented to the ecclesiastical courts (approximately 500 in France). They result in a declaration of nullity in more than 90% of cases. It should be noted that the Catholic Church also considers civil marriages between two non-baptised persons or between a non-baptised person and a baptised person to be indissoluble, with two exceptions.

A marriage between two unbaptised persons can be dissolved by a bishop if one spouse accepts baptism and the other refuses (this is the « Pauline privilege », based on 1 Corinthians 7, 11); a marriage between a baptised spouse and an unbaptised spouse can be dissolved by the Pope (this is the « Petrine privilege ») if the unbaptised spouse endangers the faith of the baptised spouse, who wishes to have a baptised spouse. And the dissolution of such a marriage can be carried out at the sole request of one of the spouses, even against the will of the other.

The Church does not prohibit the separation of spouses for serious reasons, provided that there is no remarriage ; « simple » separation does not therefore prevent access to the sacraments. Adultery as such does not even prevent access to the sacraments, but only remarriage, which is considered to be a lasting installation in adultery1 For the Catholic Church, the sacrament of marriage is indissoluble.

If the spouses separate, any civil remarriage is considered gravely sinful. Separated spouses are considered, during the lifetime of the first spouse, to be unfit for any further legitimate married life. The principle of the indissolubility of marriage is based on the New Testament, in particular Matthew 5, 31-32, Matthew 19 1-9, Mark 10, 2-12, Luke 16, 18 and 1 Corinthians 7, 11. These texts prohibit repudiation and remarriage. The Gospel of Matthew, in two places (5, 3-22 and 19, 9), mentions a reason for prohibiting marriage

What God has joined together, let no man put asunder !

« Is it lawful for a man to divorce his wife? (Mr 10, 2) What was the temptation to which the Pharisees wanted to subject Jesus? Their general question must have been answered in the affirmative, since divorce was permitted by law in certain circumstances, and Jesus Himself had permitted it in the case of adultery.

They were aware of Jesus’ statements against divorce and hoped to put him at odds with the law of Moses and their own tradition. « Moses permitted the writing of a letter of divorce and repudiation » (Mk 10, 4). According to Matthew, Jesus rejects divorce, recalling the primitive design of God, who created a man and a woman to become one in an indissoluble union; and it is the opponents who invoke the law of Moses as an objection to the principle established by Jesus, since this law authorises divorce.

According to Mark, on the contrary, it was Jesus who first appealed to the law ; and since this law seemed favourable to the Pharisees, Jesus explained the reason, the hardness of the heart; then he explained the destination of man and woman in the plan of creation. The substance of the teaching remained the same, but these discrepancies in the accounts of Matthew and Mark show how independent they were of each other.

Jesus quoted verbatim « he made them male and female » from Genesis 1, 27, the account of the creation of man and woman, which marked God’s intention in their union, and then the word of Adam (Genesis 2, 24), which he appropriated and sanctioned by his authority. He adds, as a conclusion: « Thus it is no longer two who can be separated, but one flesh, one being » (Mt 19, 4-6).

From the Gospel according to Mark

02 Some Pharisees came up to him, and to test him, they asked him, « Is it lawful for a husband to send his wife away? « 03 Jesus answered them, « What did Moses command you? 04 They answered him, « Moses allowed you to send away your wife on condition that you draw up a deed of repudiation. 05 Jesus answered, « Because of the hardness of your hearts, he made this rule for you.

06 But at the beginning of creation God made them male and female. 07 Therefore a man shall leave his father and mother,08 and shall cleave to his wife, and the two shall become one flesh. So they are no longer two, but one flesh. 09 Therefore, what God has joined together, let no one separate. 10 When the disciples returned home, they asked him about this again. 11 He said to them, « Whoever sends away his wife and marries another woman commits adultery with her.

12 If a woman who has sent away her husband marries another, she becomes an adulteress. 13 Some people presented children to Jesus to lay hands on them; but the disciples hurriedly turned them away. 14 When Jesus saw this, he became angry and said to them, « Let the children come to me; do not hinder them, for the kingdom of God belongs to their kind. 15 « Verily, I say unto you, Whosoever does not receive the kingdom of God as a little child shall not enter it. 16 He kissed them, blessed them, and laid his hands on them ». (Mk 10:2-16)

This statement is still part of the speech to the Pharisees. The Gospel of Matthew also mentions a question that the disciples asked Jesus (without indicating that he was at home), but this question concerned the advisability of marriage (Matthew 19, 10-12).

In Mark the thought is very different. It presupposed a reciprocity and equality between the two spouses which did not exist among the Jews either in law or morals and which was only found in Greece and Rome. Some interpreters conclude that he adapted the discourse reported by Jesus to these foreign customs, or that Jesus wanted to establish in advance a rule for his Church.

But even if a woman driving away her husband was unheard of among Jews, was it not possible that Jesus was alluding to what had just happened in Herod’s household ? The equality of woman and man before the law and before God certainly emerges from the Gospel, but in a way that was completely unknown in antiquity. « Matthew, Mark and Luke record this instructive and moving story, but all three have no apparent connection with what precedes and follows. That he could touch them may indicate in these pious parents the thought that, if only this man of God would touch their children, a blessing would result for them.

In order to receive the Gospel that introduces us to it and the life from above that is its essence, we must have recovered, by divine grace, the characteristics that distinguish the little child: the feeling of its weakness, of its absolute dependence, humility, candour. The child has no prejudices and therefore receives with simplicity of heart what is presented to him as truth.

Jesus’ tenderness for the small and weak explains why he was indignant against his disciples who wanted to keep them away from him.  Jesus blessed them by laying his hands on them.  This gesture was not a vain and empty symbol, but the means by which Jesus communicated the blessing. The divine blessing remained on these children.

Deacon Michel Houyoux

Links to other Christian websites

◊ ◊ Father Hanly : click here to read the paper →  Homily for 27th Sunday in Ordinary Time, Year B

◊  Aaugustinian friends  click here to read the paper →Twenty-Seventh Sunday in Ordinary Time Year B

♥  What God Has Joined Together, Let Not Man Separate,