Seventh Sunday of Easter – Year B

Posté par diaconos le 9 mai 2024

THE PROMISE OF THE HOLY SPIRIT IS FOR YOU – ACTS 2:39 (Pentecost Programme  – Day 1) | Bread of Life Voice

The theme of this article is the promise of the Holy Spirit. In many religions, the Holy Spirit is an agent of God who communicates with men or acts upon them. In Judaism, the Ruah, the breath of God, already intervenes in the first chapter of Genesis, at the creation of the world. The Ruah continues to manifest itself throughout the Hebrew Bible. In the New Testament, written in Koiné Greek, the word used is neuma (πνεῦμα) which also means breath of God and corresponds to the Hebrew Ruah; but we also find, depending on the context, the word Paraclete. 

In Christianity, the Holy Spirit (Spiritus sanctus in Latin) is one of the three persons of the Trinity, as formulated in the 4th century Nicene-Constantinopolitan symbol. It is celebrated at Pentecost. The Holy Spirit also appears in pre-Islamic writings and in the Koran (Arabic: Ruh). 

In Christianity, although the Holy Spirit is mentioned by name on numerous occasions in the Bible, there is no definition of him in any Old or New Testament passage. This vagueness is at the origin of a series of theological controversies that can be divided into three main periods : the 4th century, which saw the development of the Nicene-Constantinopolitan Creed ; the disputes between East and West that led to the great schism of the 11th century; and the doctrinal questions raised by the Protestant Reformation in the 16th century. 

Among the Christians of the first centuries, Ignatius of Antioch (35-110) insisted on the presence of the Holy Spirit in the Churches he addressed. Justin of Nablus (†165) placed the Holy Spirit in third place, after the Father and the Son. Tatian (120-173) called the Holy Spirit ‘the servant of God who suffered’.

From the Gospel of Jesus Christ according to John

At that time, raising his eyes to heaven, Jesus prayed thus: « Holy Father, keep my disciples together in your name, the one you have given me, that they may be one, as we are one. When I was with them, I kept them united in your name, the name you gave me. I kept watch over them, and none of them was lost, except the one who goes to ruin, that the Scripture might be fulfilled. And now that I have come to you, I say this to the world, that they may have my joy in them and be filled with it. I have given them your word and the world has hated them because they do not belong to the world, just as I do not belong to the world. I do not pray that you remove them from the world, but that you keep them from the Evil One.

They do not belong to the world, as I do not belong to the world. Sanctify them in truth: thy word is truth. As thou hast sent me into the world, so have I sent them into the world. And I sanctify myself for them, that they also may be sanctified in the truth. (Jn 14, 18 ; 16, 22)

 The promise of the Spirit

 Those whom Jesus had tenderly called children, he loved too much to abandon them as orphans who would lose more than a father in him. The rich promise he made was a guarantee that this would not be so: « I will come to you, » he told them. It was with his Spirit that he came to them and not, as several exegetes have thought, with his resurrection or even his return on the last day. The context contradicts these explanations. « If you love me, keep my commandments and I will pray to the Father, who will make love and obedience abound in you ». What Jesus was asking God to do was to give the disciples his Holy Spirit, who became their life and the life of the Church.

According to Origen and Chrysostom, our reformers Luther and Calvin made the Comforter. « What Jesus will ask of the Father, on their behalf, is therefore another support, always at hand, always ready to come to their aid, at the first call, in their struggle with the world ». The following applications flow easily from this fundamental meaning: support in times of weakness advice in the difficulties of life; consolation in suffering. In this way, he will do for them what his beloved Master had done in the last years when he was leaving them. By saying: another, Jesus implicitly gives himself the title of Paraclete (Godet).

The remark with which John distinguishes him from Judas Iscariot, which is superfluous, betrays the horror that his namesake inspired in him. This disciple was still waiting for a Messiah who would be the earthly king of Israel, the judge of the nations; he did not understand that Jesus had to manifest himself only to the small number of those who loved him and not to everyone.

Deacon Michel Houyoux


Links to other Christian sites

 SMcgvl : click here to read the paperSeventh Sunday of Easter – Ascension of the Lord

Liyola Press : click here to see the paperSeventh Sunday of Easter, Cycle B

Video  Christian Fellow Schip : click here https://youtu.be/RW31kzSRy9Y

Publié dans Bible, Catéchèse, comportements, Dieu, Enseignement, évangiles, fêtes religieuses, Foi, Histoire du Salut, L'Église, La messe du dimanche, Nouveau Testament, Page jeunesse, Paroisses, Religion, Temps pascal | Pas de Commentaire »

Settima domenica di Pasqua – Anno B

Posté par diaconos le 8 mai 2024

I doni dello Spirito Santo | Perché sono tanto importanti?

 

Dal Vangelo di Gesù Cristo secondo Giovanni

In quel tempo, alzando gli occhi al cielo, Gesù pregò così: « Padre santo, tieni uniti i miei discepoli nel tuo nome, quello che mi hai dato, perché siano una cosa sola, come noi siamo una cosa sola. Quando ero con loro, li ho tenuti uniti nel tuo nome, il nome che mi hai dato.  Ho vegliato su di loro e nessuno di loro è andato perduto, tranne colui che va in rovina, perché si compisse la Scrittura. E ora che sono venuto da te, lo dico al mondo, perché abbiano la mia gioia in loro e ne siano ricolmi. Ho dato loro la tua parola e il mondo li ha odiati perché non appartengono al mondo, come io non appartengo al mondo. Non prego che tu li tolga dal mondo, ma che tu li tenga lontani dal Maligno.

Essi non appartengono al mondo, come io non appartengo al mondo. Santificali nella verità : la tua parola è verità. Come tu mi hai mandato nel mondo, così io ho mandato loro nel mondo. E io santifico me stesso per loro, perché anch’essi siano santificati nella verità ». (Gv 14, 18; 16, 22) La promessa dello Spirito. La promessa fatta era una garanzia che non sarebbe stato così : Io verrò da voi, disse loro. È con il suo Spirito che è venuto da loro e non, come pensavano diversi esegeti, con la sua risurrezione o addirittura con il suo ritorno nell’ultimo giorno. Il contesto contraddice queste spiegazioni.

« Se mi amate, osservate i miei comandamenti e io pregherò il Padre, che farà abbondare in voi l’amore e l’obbedienza ». Quello che Gesù chiedeva a Dio era di dare ai discepoli il suo Spirito Santo, che diventava la loro vita e la vita della Chiesa. Secondo Origine e Crisostomo, i nostri riformatori Lutero e Calvino hanno reso Consolatore. iò che Gesù chiederà al Padre, in loro favore, è dunque un altro sostegno, sempre a portata di mano, sempre pronto a venire in loro aiuto, al primo richiamo, nella lotta con il mondo ». Da questo significato fondamentale scaturiscono facilmente le seguenti applicazioni: sostegno nei momenti di debolezza; consiglio nelle difficoltà della vita; consolazione nella sofferenza.

In questo modo, egli farà per loro ciò che l’amato Maestro aveva fatto negli ultimi anni, quando li stava lasciando. «Dicendo: un altro, Gesù si attribuisce implicitamente il titolo di Paraclitoé» (Godet). Questo Giuda, chiamato anche Lebbeo e Taddeo (Mt 10,3), era figlio di un uomo chiamato Giacomo (Lc 6,16 ; Ac ; 1,13). L’osservazione superflua con cui Giovanni lo distingue da Giuda Iscariota tradisce l’orrore che il suo omonimo gli ispira. Questo discepolo era ancora in attesa di un Messia che sarebbe stato il re terreno di Israele, il giudice delle nazioni; non riusciva a capire perché Gesù si manifestasse solo al ristretto numero di coloro che lo amavano e non a tutti.

Il diacono Michel Houyoux

Link ad altri siti cristiani

Conferenza Episcopale Italiana : clicca qui per vedere l’articolo VII DOMENICA DI PASQUA – ASCENSIONE DEL SIGNORE

Chiersa di Milano  : clicca qui per vedere l’articolo Settima domenica di Pasqua

Video Canto Nuovo : clicca qui https://youtu.be/klTyDA23qDo

Publié dans articles en Italien, Bible, Catéchèse, comportements, Dieu, Enseignement, évangiles, Foi, L'Église, La messe du dimanche, Nouveau Testament, Page jeunesse, Paroisses, Religion, tempo pasquale, Temps pascal | Pas de Commentaire »

Sixième dimanche de Pâques – Année Paire

Posté par diaconos le 4 mai 2024

« Demeurez dans mon amour. Si vous gardez mes commandements, vous ...

# L’Évangile selon Jean est le dernier des quatre Évangiles canoniques du Nouveau Testament. La tradition chrétienne l’a attribué à l’un des disciples de Jésus, l’apôtre Jean, fils de Zébédée. Selon Philippe Rolland, les premiers Pères de l’Église sont unanimes à affirmer que cet Évangile est le dernier des quatre dans le temps et qu’il a été rédigé par Jean. Ce sont en particulier, Irénée de Lyon mort en 210, Clément d’Alexandrie mort en 211, et Origène mort en 245.

Sans compter Marcion mort en 160 qui n’est pas un Père de l’Église. Cette hypothèse est aujourd’hui rejetée par la plupart des historiens, qui voient dans ce texte l’œuvre d’une communauté johannique, à la fin du Ier siècle, dont la proximité avec les événements fait débat. Ce texte fut rédigé en grec, tout comme les trois autres évangiles canoniques, dits synoptiques, mais il s’en démarqua par sa composition, son style poétique, sa théologie, et probablement par ses sources, ainsi que par quelques épisodes singuliers, à l’instar des Noces de Cana ou encore de la femme adultère.

Dans la doctrine trinitaire, l’Évangile selon Jean est le plus important en matière de christologie, car il énonce implicitement la divinité de Jésus, qu’il décrit comme le Verbe de Dieu incarné.

# Le Sacré-Cœur est une dévotion au cœur de Jésus-Christ, en tant que symbole de l’amour divin par lequel Dieu a pris la nature humaine et a donné sa vie pour les hommes. Cette dévotion est particulièrement présente au sein de l’Église catholique mais aussi dans l’Église anglicane et dans certaines Églises luthériennes. Elle met l’accent sur les concepts d’amour et d’adoration voués au Christ. La solennité du Sacré-Cœur a été instituée par le pape Clément XIII en 1765 et étendue à toute l’Église catholique par le pape Pie IX en 1856.x

L’extension de cette dévotion dans l’Église catholique à partir du XVIIe siècle vient des révélations d’une visitandine de Paray-le-Monial, Marguerite-Marie Alacoque, qui affirma l’avoir reçue du Christ lui-même lors de différentes apparitions entre 1673 et 1675. Plus tard, à partir du XIXe siècle, elle provient des révélations d’une autre religieuse catholique, la mère supérieure du couvent de la congrégation du Bon Pasteur de Porto, Marie du Divin Cœur Droste zu Vischering, qui demanda au pape Léon XIII qu’il consacre le monde entier au Sacré-Cœur de Jésus.

Pie XI a indiqué : «L’esprit d’expiation ou de réparation a toujours tenu le premier et principal rôle dans le culte rendu au Sacré-Cœur de Jésus» s».

De l’Évangile de Jésus Christ selon Jean

En ce temps-là, Jésus disait à ses disciples : « Comme le Père m’a aimé, moi aussi je vous ai aimés. Demeurez dans mon amour. Si vous gardez mes commandements, vous demeurerez dans mon amour, comme moi, j’ai gardé les commandements de mon Père, et je demeure dans son amour. Je vous ai dit cela pour que ma joie soit en vous, et que votre joie soit parfaite. Mon commandement, le voici : Aimez-vous les uns les autres comme je vous ai aimés.

Il n’y a pas de plus grand amour que de donner sa vie pour ceux qu’on aime. Vous êtes mes amis si vous faites ce que je vous commande. Je ne vous appelle plus serviteurs, car le serviteur ne sait pas ce que fait son maître ; je vous appelle mes amis, car tout ce que j’ai entendu de mon Père, je vous l’ai fait connaître. Ce n’est pas vous qui m’avez choisi, c’est moi qui vous ai choisis et établis afin que vous alliez,

que vous portiez du fruit, et que votre fruit demeure. Alors, tout # L’Évangile selon Jean est le dernier des quatre Évangiles canoniques du Nouveau Testament. La tradition chrétienne l’a attribué à l’un des disciples de Jésus, l’apôtre Jean, fils de Zébédée. Selon Philippe Rolland, les premiers Pères de l’Église sont unanimes à affirmer que cet Évangile est le dernier des quatre dans le temps et qu’il a été rédigé par Jean.

Ce sont en particulier, Irénée de Lyon mort en 210, Clément d’Alexandrie mort en 211, et Origène mort en 245. Sans compter Marcion mort en 160 qui n’est pas un Père de l’Église. Cette hypothèse est aujourd’hui rejetée par la plupart des historiens, qui voient dans ce texte l’œuvre d’une  communauté johannique, à la fin du Ier siècle, dont la proximité avec les événements fit débat.

Ce texte fut rédigé en grec, tout comme les trois autres évangiles canoniques, dits synoptiques, mais il s’en démarqua par sa composition, son style poétique, sa théologie, et probablement par ses sources, ainsi que par quelques épisodes singuliers, à l’instar des Noces de Cana ou encore de la  femme adultère. Dans la doctrine trinitaire, l’Évangile selon Jean est le plus important en matière de christologie, car il énonce implicitement la divinité de Jésus, qu’il décrit comme le Verbe de Dieu incarné.

# L’Évangile selon Jean est le dernier des quatre Évangiles canoniques du Nouveau Testament. La tradition chrétienne l’a attribué à l’un des disciples de Jésus, l’apôtre Jean, fils de Zébédée. Selon Philippe Rolland, les premiers Pères de l’Église sont unanimes à affirmer que cet Évangile est le dernier des quatre dans le temps et qu’il a été rédigé par Jean. Ce sont en particulier, Irénée de Lyon mort en 210, Clément d’Alexandrie mort en 211, et Origène mort en 245.

Sans compter Marcion mort en 160 qui n’est pas un Père de l’Église. Cette hypothèse est aujourd’hui rejetée par la plupart des historiens, qui voient dans ce texte l’œuvre d’une communauté johannique, à la fin du Ier siècle, dont la proximité avec les événements fait débat. Ce texte fut rédigé en grec, tout comme les trois autres évangiles canoniques, dits synoptiques, mais il s’en démarqua par sa composition, son style poétique, sa théologie, et probablement par ses sources, ainsi que par quelques épisodes singuliers, à l’instar des Noces de Cana ou encore de la femme adultère.

Dans la doctrine trinitaire, l’Évangile selon Jean est le plus important en matière de christologie, car il énonce implicitement la divinité de Jésus, qu’il décrit comme le Verbe de Dieu incarné.

# Le Sacré-Cœur est une dévotion au cœur de Jésus-Christ, en tant que symbole de l’amour divin par lequel Dieu a pris la nature humaine et a donné sa vie pour les hommes. Cette dévotion est particulièrement présente au sein de l’Église catholique mais aussi dans l’Église anglicane et dans certaines Églises luthériennes. Elle met l’accent sur les concepts d’amour et d’adoration voués au Christ. La solennité du Sacré-Cœur a été instituée par le pape Clément XIII en 1765 et étendue à toute l’Église catholique par le pape Pie IX en 1856.x

L’extension de cette dévotion dans l’Église catholique à partir du XVIIe siècle vient des révélations d’une visitandine de Paray-le-Monial, Marguerite-Marie Alacoque, qui affirma l’avoir reçue du Christ lui-même lors de différentes apparitions entre 1673 et 1675.  Plus tard, à partir du XIXe siècle, elle provient des révélations d’une autre religieuse catholique, la mère supérieure du couvent de la congrégation du Bon Pasteur de Porto, Marie du Divin Cœur Droste zu Vischering, qui demanda au pape Léon XIII qu’il consacre le monde entier au Sacré-Cœur de Jésus. Pie XI a indiqué : «L’esprit d’expiation ou de réparation a toujours tenu le premier et principal rôle dans le culte rendu au Sacré-Cœur de Jésus» en mon nom, il vous le donnera. Voici ce que je vous commande : c’est de vous aimer les uns les autres. » (Jn 15, 9-17)

Comme je vous ai aimés

C’est l’amour de Jésus vivant dans le cœur de ses disciples qui fut la source de leur amour mutuel. Il insista sur ce commandement, dont l’observation fut l’âme de la vie chrétienne : «Je vous donne un commandement nouveau : c’est de vous aimer les uns les autres. Comme je vous ai aimés, vous aussi aimez-vous les uns les autres.» (Jn 13, 34) La mesure de l’amour qu’ils durent avoir les uns pour les autres fut dans ce mot : comme je vous ai aimés. Et Jésus expliqua comment il le aima. Donner sa vie pour ses amis, la plus grande preuve d’amour qu’on puisse leur donner.

Aussi, contempler Jésus mourant sur la croix sera toujours le meilleur moyen de se pénétrer de la grandeur de son amour. Cette parole de Jésus resta profondément gravée dans le cœur de Jean ; il la répéta, plus tard. D’après l’apôtre Paul, Jésus montra un amour plus grand encore, quand il voulut mourir, non seulement pour ses amis, mais pour des pécheurs. Jésus vint de dire qu’il donne sa vie pour ses amis. Puis, se tournant avec amour vers ses disciples, il ajouta : «Vous êtes mes amis  !»

Ce fut leur dire en même temps : «Vous le prouverez, de votre côté, par l’obéissance de l’amour » Jésus leur fit apprécier hautement ce beau mot d’ami qu’il leur donna. Et, pour cela, il leur en expliqua le sens profond. : «Je ne vous appelle plus serviteurs, parce que le serviteur reste étranger aux pensées et aux projets de son maître, mais je vous ai prouvé que vous êtes mes amis, parce que je vous ai fait connaître tous les desseins de miséricorde et d’amour que mon Père m’a chargé d’accomplir pour le salut du monde.»

C’est là ce que Jésus exprima par ces termes familiers : «Toutes les choses que j’ai entendues de mon Père.» Malgré tout leur amour pour Jésus, ils ne purent jamais oublier qu’il était le Seigneur, et plus il les élevait jusqu’à lui plus ils éprouvaient le besoin de s’abaisser en sa présence. Bien que Jésus éleva ses disciples jusqu’à ce rapport intime d’amour avec lui, ils ne durent pas oublier qu’ici toute l’initiative vint de lui. : il qui les eut choisis pour leur apostolat . Tout cela, ajouta Jésus, je le fit, afin que vous alliez librement, joyeusement, à votre œuvre et que vous puissiez porter du fruit, un fruit permanent pour la vie éternelle.

Ces choses, ces paroles et ces instructions de Jésus dans lesquelles tout fut amour de sa part, il les prodigua aux siens, afin qu’à leur tour ils s’aimèrent les uns les autres. Il leur en fit une douce obligation, sur laquelle il insista, aussi les apôtres comprirent-ils compris l’immense importance de cet amour mutuel qui est l’âme de L’Église dans sa communion avec Jésus.

Diacre Michel Houyoux

Liens avec d’autres sites Web chrétiens

◊ Prédications : cliquez ici pour lire l’article → 6e dimanche de Pâques, année B – Prédications

◊ La Croix : cliquez ici pour lire l’article →6e dimanche de Pâques, année B

Vidéo  Père Fleury : cliquez ici →https://youtu.be/VhxjN2w9jNo

Publié dans Bible, Catéchèse, comportements, Dieu, Enseignement, évangiles, L'Église, La messe du dimanche, Page jeunesse, Paroisses, Religion, Temps pascal | Pas de Commentaire »

Sixth Sunday of Easter – Year B

Posté par diaconos le 4 mai 2024

Sixth Sunday of Easter - Year B dans Bible 4310884711525429671

The theme of this paper is Jesus’ love for his disciples, which recurs several times in the Gospels. Various identifications have been proposed by exegetes and researchers, in particular, according to Christian tradition, with the apostle John, son of Zebedee, but also with a secondary figure in Jesus’ ministry who gained importance by founding the Johannine community, or with a symbolic figure who embodies a kind of perfect disciple. Some researchers have even identified him with the editor of the Johannine gospel or with Lazarus

# The Gospel according to John is the last of the four canonical Gospels of the New Testament. Christian tradition attributes it to one of Jesus’ disciples, the Apostle John, son of Zebedee. According to Philippe Rolland, the early Church Fathers are unanimous in stating that this Gospel is the last of the four in time and that it was written by John. Among them are Irenaeus of Lyons, who died in 210, Clement of Alexandria, who died in 211, and Origen, who died in 245. Not to mention Marcion, who died in 160 and is not a Church Father. This hypothesis is now rejected by most historians, who see in this text the work of a Johannine community at the end of the 1st century, whose proximity to the events has been debated.

This text was written in Greek, like the other three canonical Gospels, known as the Synoptics, but differs from them in composition, poetic style, theology and probably sources, as well as some unusual episodes, such as the wedding at Cana and the adulterous woman. In Trinitarian doctrine, the Gospel according to John is the most important in terms of Christology, because it implicitly affirms the divinity of Jesus, whom it describes as the incarnate Word of God. # The Gospel according to John is the last of the four canonical Gospels of the New Testament.

Christian tradition attributes it to one of Jesus’ disciples, the apostle John, son of Zebedee. According to Philippe Rolland, the early Church Fathers are unanimous in stating that this Gospel is the last of the four in time and that it was written by John. Among them are Irenaeus of Lyons, who died in 210, Clement of Alexandria, who died in 211, and Origen, who died in 245. Not to mention Marcion, who died in 160, who is not a Church Father. This hypothesis is today rejected by most historians, who see in this text the work of a Johannine community of the late 1st century, whose proximity to the events is debated.

This text was written in Greek, like the other three canonical Gospels, known as the Synoptics, but differs from them in composition, poetic style, theology and probably sources, as well as in some singular episodes, such as the wedding at Cana and the adulterous woman. In Trinitarian doctrine, the Gospel according to John is the most important in terms of Christology, because it implicitly affirms the divinity of Jesus, whom it describes as the incarnate Word of God.

# The Sacred Heart is a devotion to the heart of Jesus Christ, as a symbol of the divine love with which God assumed human nature and gave His life for mankind. This devotion is particularly widespread in the Catholic Church, but also in the Anglican Church and some Lutheran churches. It emphasises the concepts of love and adoration of Christ. The Solemnity of the Sacred Heart was instituted by Pope Clement XIII in 1765 and extended to the whole Catholic Church by Pope Pius IX in 1856.

The spread of this devotion in the Catholic Church from the 17th century onwards came from the revelations of a Visitation nun at Paray-le-Monial, Marguerite-Marie Alacoque, who claimed to have received it from Christ himself during various apparitions between 1673 and 1675. Later, from the 19th century onwards, it came from the revelations of another Catholic nun, the Mother Superior of the convent of the Congregation of the Good Shepherd in Porto, Marie du Divin Coeur Droste zu Vischering, who asked Pope Leo XIII to consecrate the whole world to the Sacred Heart of Jesus.

Pius XI stated : « The spirit of expiation or reparation has always played the first and principal role in the cult of the Sacred Heart of Jesus. » # The Gospel according to John is the last of the four canonical Gospels of the New Testament. Christian tradition has attributed it to one of Jesus’ disciples, the apostle John, son of Zebedee. According to Philippe Rolland, the early Church Fathers are unanimous in affirming that this Gospel is the last of the four in time and that it was written by John.

They include Irenaeus of Lyon, who died in 210, Clement of Alexandria, who died in 211, and Origen, who died in 245. Not to mention Marcion, who died in 160, who is not a Father of the Church. This hypothesis is now rejected by most historians, who see in this text the work of a Johannine community at the end of the first century, whose proximity to the events has been the subject of debate.

This text was written in Greek, just like the other three canonical Gospels, known as the Synoptics, but it differed from them in its composition, its poetic style, its theology and probably its sources, as well as in a few singular episodes, such as the Wedding at Cana and the adulterous woman. In Trinitarian doctrine, the Gospel according to John is the most important in terms of Christology, because it implicitly states the divinity of Jesus, whom it describes as the Word of God incarnate.

# The Gospel according to John is the last of the four canonical Gospels of the New Testament. Christian tradition has attributed it to one of Jesus’ disciples, the apostle John, son of Zebedee.  According to Philippe Rolland, the early Church Fathers are unanimous in affirming that this Gospel is the last of the four in time and that it was written by John. They include Irenaeus of Lyon, who died in 210, Clement of Alexandria, who died in 211, and Origen, who died in 245.

Not to mention Marcion, who died in 160 and was not a Father of the Church. This hypothesis is now rejected by most historians, who see in this text the work of a Johannine community at the end of the first century, whose proximity to the events is debated. This text was written in Greek, just like the other three canonical Gospels, known as the Synoptics, but it differed from them in its composition, its poetic style, its theology and probably its sources, as well as in a few unusual episodes, such as the Wedding at Cana and the adulterous woman.

In Trinitarian doctrine, the Gospel according to John is the most important in terms of Christology, because it implicitly states the divinity of Jesus, whom it describes as the Incarnate Word of God. # The Sacred Heart is a devotion to the heart of Jesus Christ, as a symbol of the divine love with which God took on human nature and gave his life for mankind. This devotion is particularly prevalent in the Catholic Church, but also in the Anglican Church and some Lutheran churches. It emphasises the concepts of love and adoration of Christ.

The Solemnity of the Sacred Heart was instituted by Pope Clement XIII in 1765 and extended to the whole Catholic Church by Pope Pius IX in 1856. The spread of this devotion in the Catholic Church from the 17th century onwards came from the revelations of a Visitation nun at Paray-le-Monial, Marguerite-Marie Alacoque, who claimed to have received it from Christ himself during various apparitions between 1673 and 1675.

Later, from the 19th century onwards, it came from the revelations of another Catholic nun, the Mother Superior of the convent of the Congregation of the Good Shepherd in Porto, Marie du Divin Coeur Droste zu Vischering, who asked Pope Leo XIII to consecrate the whole world to the Sacred Heart of Jesus. Pius XI said : « The spirit of expiation or reparation has always played the first and principal role in the worship of the Sacred Heart of Jesus. in my name, he will give it to you. This I command you, that you love one another ». (Jn 15, 9-17)

As I have loved you

It was the love of Jesus living in the hearts of his disciples that was the source of their love for one another. He insisted on this commandment, the observance of which was the soul of the Christian life : « A new commandment I give you, that you love one another. As I have loved you, you also must love one another. (Jn 13, 34)   The measure of the love they had to have for one another was in that word: as I have loved you. And Jesus explained how he loved them. Giving your life for your friends is the greatest proof of love you can give them.

That’s why contemplating Jesus dying on the cross will always be the best way to understand the greatness of his love. These words of Jesus were deeply engraved in John’s heart, and he repeated them later. According to the apostle Paul, Jesus showed an even greater love when he wanted to die, not only for his friends, but for sinners. Jesus had just said that he would lay down his life for his friends. Then, turning lovingly to his disciples, he added : « You are my friends ! »

This was to say to them at the same time: « You will prove it, on your part, by the obedience of love » Jesus made them highly appreciate this beautiful word friend that he gave them. And he explained its profound meaning to them. He said to them : « I no longer call you servants, because the servant remains a stranger to the thoughts and plans of his master, but I have proved to you that you are my friends, because I have made known to you all the plans of mercy and love that my Father has entrusted to me to accomplish for the salvation of the world ».

This is what Jesus expressed in these familiar terms : « All the things that I have heard from my Father. » For all their love of Jesus, they could never forget that he was Lord, and the higher he raised them to him the more they felt the need to humble themselves in his presence. Although Jesus raised his disciples to this intimate relationship of love with him, they must not forget that the initiative here came from him. He chose them for their apostolate.

Although Jesus raised his disciples to this intimate relationship of love with him, they must not forget that the initiative here came from him. He chose them for their apostolate. Jesus added : « I did so that you might go freely, joyfully, to your work and bear fruit, permanent fruit for eternal life. » These things, these words and these instructions of Jesus, in which everything was love on his part, he lavished on his own, so that they in turn would love one another. In this way, they understood the immense importance of this mutual love that is the soul of the Church in its communion with Jesus.

Deacon Michel Houyoux

.Links to other Christian websites

◊ Loyola Press : click here to read the paper → Sixth Sunday of Easter, Cycle B – Loyola Press

◊ Kararine Smith : click here to read the paper → Sermon for 6th Sunday of Easter – Year B

Video Fr Emmanuel Ochigbo : click here →https://youtu.be/BJ715TYzYIg?t=3

Publié dans Bible, Catéchèse, comportements, Dieu, Disciples de Jésus, Enseignement, évangiles, Foi, Histoire du Salut, L'Église, La messe du dimanche, Nouveau Testament, Page jeunesse, Paroisses, Religion, Temps pascal | Pas de Commentaire »

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