Lk 10:25-37 At that time, a lawyer stood up to test Jesus: "Master, what must I do to inherit eternal life?". Jesus said, "What is written in the law? How do you read? ".
He replied: "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all thy mind and thy neighbor as thyself." And Jesus: "You have answered correctly this do and thou shalt live." But he, desiring to justify himself, said unto Jesus, And who is my neighbor? ".
Jesus replied: "A man went down from Jerusalem to Jericho and fell among robbers who stripped him, beat him and went away, leaving half dead. By chance a priest was going down that road and when he saw him he passed away. Likewise a Levite, came to the place and saw him, passed on. But a Samaritan, as he journeyed, passed by saw him and had compassion.
He went to him, and bound up his wounds, pouring oil and wine, and then, on his own beast and brought him to an inn and took care of him. The next day he took out two denarii and gave them, saying: Take care of him and what more you spend, I will repay you when I return. Which of these three do you think was neighbor to him who fell among the robbers? ". He said, "who showed mercy of him. " Jesus said, "Go and do likewise."
First of all, you need to make an introduction and answer a basic question from the point of view of neuroscience and metaphysics Hellenistic
LOVE YOUR NEIGHBOR AS YOURSELF. You can control the love?
To answer the question "If love is a feeling, how can it be a commandment?" Take full account of PIERO STEFANI (In a conference in Milan, organized by Biblia, November 13, 2005). The speaker reminds us that "Love your neighbor as yourself" (Lev. 19:18) was già presente nel vecchio testamento. Nel precetto del Levitico, però, il verbo amare REGGE ECCEZIONALMENTE IL DATIVO. Ciò avviene perché ha a che fare con l'operatività. Il comandamento, infatti, significa: AGISCI amorosamente verso il tuo prossimo. Se traduciamo, allora, il comandamento come AGISCI caritatevolmente, lo collochiamo nell’ambito del LIBERO ARBITRIO, della VOLONTA’ e quindi della RAGIONE. Con questa interpretazione non vi è l’alibi di non riuscire, a volte, ad amare il prossimo. Con la ragione puoi importi di rispettare la legge umana o divina (ovvero agire caritatevolmente), anche se i tuoi sentimenti irrazionali inconsci sono momentaneamente contrari (come nel racconto di Dostoevskij, quando Ivan Karamazov, the troubled intellectual and atheist, Alioscia confesses to his brother, a novice in an Orthodox monastery, his inability to love our neighbor: "I have to confess something. I never could understand how we can love our neighbors. According to me are just the next you can not love, the other, far off, maybe yes, you can love. To love a person, it must be hiding, because as soon as it shows its true face, the love disappears ") .
Jesus in this passage from the Gospel, has dramatically changed the concept of "neighbor." Next, in the Jewish world, was the one to whom it was addressed to the charity. Well, for Jesus is the one next that compassion and that compassion results in charitable actions, then the next is not the one to whom I direct my love, but I am.
The evangelist Luke presents it in very well known and much loved parable of the Good Samaritan.
Let's see. "A doctor of the law", that is an expert in the other Gospels are called scribes, are the official theology of the magisterium of Israel, "he rose to ...", not to test, but" groped for Jesus. " The verb is the same as the evangelist has used on the temptations of Jesus by the devil in the desert.
Then the great defender of the law, in reality for the evangelist, is nothing but a tool of the devil.
and asks, "" Master ", that's typical of the falsity of religious people, he does not want to learn, wants to condemn him, wants to put a trap for Jesus asks him what he must do to inherit eternal life. Jesus said to him in a very detached, very ironic. Imagine that this person is one who has dedicated his entire existence to knowledge, reading and interpretation of Scripture. It asks "" What is written in the law ", and then, above all," How do you read? ", That is what you see?
Why not just read the Bible, we must also understand it. Se non si mette come primo valore il bene dell’uomo, la Bibbia può essere letta, riletta, predicata, annunziata, ma non si capirà. Il dottore della legge risponde con quello che era il credo di Israele, tratto dal Libro del Deuteronomio, cap. 6, e ci aggiunge il precetto del Levitico. Quindi all’amore a Dio con tutta l’anima, un amore assoluto, la carità per il prossimo che è relativo, “«come te stesso»”.
E Gesù dice “«Hai risposto bene; fa questo è vivrai. Ma quello, volendo giustificarsi …»”. Perché giustificarsi? All’epoca di Gesù c’era un grande dibattito tra le scuole rabbiniche su chi fosse il prossimo. Si andava the narrower concept, "the next is only one who belongs to the clan my family or my tribe," in the broadest of which included in the next stranger that lived inside Israel's borders.
So that means that this doctor wants to justify the law is for the more restrictive interpretation. And here is the wonderful parable of Jesus "" A man went down from Jerusalem to Jericho "," 800 and more meters above sea level, Jericho is at 258 meters below sea level, a few kilometers, it is a path difficult, inconvenient and a dangerous place.
The man falls into the hands of bandits who left him moribondo. In quella strada, in quelle condizioni la morte è certa, a meno che non capiti provvidenzialmente qualcuno. Infatti, provvidenzialmente – questo che qui è tradotto con ‘per caso’, significa fortunatamente e Gesù aumenta l’attenzione nei suoi ascoltatori – “«Un sacerdote scendeva»”, è importante l’indicazione che sta scendendo. Gerusalemme era la città dove c’era il tempio e Gerico una città sacerdotale.
I sacerdoti salivano a Gerusalemme per entrare in servizio presso in tempio e per una settimana dovevano essere pienamente puri per officiare di fronte al Signore, quindi non abbiamo qui un sacerdote che sale a Gerusalemme, ma che scende. E’ been in contact with the Lord for a week. E 'fully pure best could not happen.
"" going down that road and when he saw him ... "" salvation is imminent. And here's the cold shower, "" pass "." Why? E 'insensitive? E 'inhumane? No, worse: it is a religious person, and according to his religion, his law, the book of Leviticus and Numbers prevented him from touching the dead. To him, that he was a priest, also prevented from touching the corpse of their parents.
What Jesus is putting in question is a very serious matter. The law must be observed even when the cause of suffering for men? When there is conflict between divine law and man's good, what do you do? The priest has no doubts: the first is the divine law, then the good of mankind. Likewise a Levite, ie the people to worship.
And then for the man, poor man, there is no hope. Not only is there no hope, but what happens? "" A Samaritan, as he journeyed, he saw the next ", the Samaritans were enemies of the Jews. Every time we met there was a dispute escaped the dead. Here, "never mind, there is a Samaritan, who sees his enemy half dead, what will? The accopperà.
"" I saw "" and behold, resounding, "" had compassion ". The verb 'have compassion' is a technical word that indicates a divine action by which the Lord gives life to those who did not have it. We distinguish between 'have compassion', divine action, and 'have mercy', human action. Have compassion
appears three times in this Gospel, when Jesus sees the widow of Nain's dead son, he had compassion and raises when the Father of the prodigal son sees his son takes pity and gives him back his life. Well the only character who is given divine action is what is considered the most distant from God, an enemy of God, a rival of God
Jesus is answering the question "who is the believer? And 'one who obeys God by keeping His laws, or who the Father is like practicing a love like his? The answer is very clear.
"" I saw it. He went to him "," cares so even exaggerated, became a servant of this man. And here's the final question of Jesus to the lawyer. "" Which of these three '"- then we have a priest, a Levite and a Samaritan -" "do you think was coming?"
He asked "Who is my neighbor?" But Jesus, tips and asks the question "Who was neighbor." This reversal would indicate that the application is not important to love your neighbor (or have charity), but understanding what to do to become a neighbor to those in need.
And when the scribe said: "He who showed mercy on him." Jesus said unto him, 'Go and you do so "." And once again, reiterates Christ, so self-evident, that it comes to concrete action, not only of feeling, with no practical consequences for those who need it.
The proof of this interpretation is the passage of the Gospel of Matthew, 25,
which reiterated that even he will not charity, it is GRAVE PECCATO:
31 "Quando il Figlio dell'uomo verrà nella sua gloria con tutti gli angeli, allora siederà sul suo trono di gloria.
32 E tutte le nazioni saranno convocate davanti a lui. Separerà le persone come un pastore separa le pecore dalle capre,
33 e metterà le pecore alla sua destra e le capre alla sua sinistra.
34 "Poi il Re dirà a quelli della sua destra: "Venite, benedetti da mio Padre, entrate nel Regno preparato per voi fin dall'inizio del mondo.
35 Perché avevo fame, e voi mi avete dato da mangiare, avevo sete e mi avete dato dell'acqua, ero straniero e mi avete ospitato nella vostra casa,
36 ero nudo e mi avete dato dei vestiti, ero malato ed in prison and you came to me! "
37" These people just say, "Lord, when did we see you hungry and give you something to eat? or thirsty and give you something to drink?
38 When you were a stranger and you never have Help? Or were you naked and give you clothes?
39 And when did we see you sick or in prison and visit you? "
40 "And the King will answer them:" When you have done for the least of these my brethren, you did for me! "
41" Then he will say to the wicked on his left, 'Depart, ye cursed, into everlasting fire prepared for the devil and his angels;
42 because I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43
a stranger and you gave me hospitality, I was naked and you gave me clothing, I was sick and in prison and you never came to visit me! "
44" Then They will say: "Lord, when did we see you hungry or thirsty, stranger, or naked, sick or in prison, and do not help you?"
45 "And he responds:" Whatever you did to help even the least of these my brethren, you did not for me! "
46" And these shall go away into everlasting punishment, while the righteous will enter into eternal life. "
In conclusion, Christ not only emphasized the correct interpretation the passage of Leviticus "LOVE YOUR NEIGHBOR AS YOURSELF, like ACTION to the needy and do not like feeling, but overturned the concept of neighbor. Next we are and we must amuse him day by day, to our brothers in need.
Unfortunately, in the Gospel of St. John (written around the year 100, and then when the apostle John would have theoretically about 90 years and full of Gnostic philosophy of that time), the concept described above, so clear, is misrepresented and are attributed to Christ's words "I give you a new commandment that you love one another." In reality, Christ was not even given the equivalent of "Love your neighbor as yourself, "because this phrase of Leviticus had pronounced the Scribe and Christ had the correct meaning. Christ could not say something stupid like that, because feelings can not be controlled.
The serious thing is that The Council of Nicaea, Emperor Constantine wanted to unify politically the many interpretations of the Gospel, he chose wrongly as the three canonical Synoptic Gospels (Mark, Matthew and Luke) and the Gospel (St. John's said) not merely recount the episodes, but wanted to interpret them in light of the Gnostic philosophy of that time (often twisted). When about sixty years after St. Augustine (Plotinus, Neoplatonic) was converted to Christianity, found its metaphysics far more congenial with the Gospel of St. John, and this, rather than on the other three Synoptic Gospels, he founded his theology. The irreparable harm comes to the present day, and even the doctrine of St. Thomas Aquinas (metaphysics) to change this.
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