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Ratzinger explains the Resurrection

occasion that the theologian Joseph Ratzinger, stripped of his authority as Supreme Pontiff (though not his title of Pope ) has published the second part of Jesus of Nazareth , it seemed good to me also (at his side from a plane intellectually negligible) glossing some of his ideas on the Resurrection since this is the time, and is the core of Christian faith (as in general it was already many Jews of the Master, cf. Lk 20, 27-39).

This new installment ("from the Entry into Jerusalem to the Resurrection") [Ediciones Encuentro ] I think also, as the first, superfluous in the theological order, since much of Joseph Ratzinger what we now repeat I have said, even in detail, in his Introduction to Christianity . Lectures on the Apostles' Creed taught in Tübingen in 1967. So I will now refer to section II.2.4 of these lessons ("risen from the dead").

Cuando digo que Ratzinger explica la Resurrección , no quiero decir que describa cómo pudo ser ese supuesto hecho (esto quedará inmediatamente aclarado en las propias palabras del teólogo), sino en el sentido con que el diccionario define explicar : "declarar o exponer cualquier materia, doctrina o texto difícil, con palabras muy claras para hacerlos más perceptibles". En este sentido léxico, Ratzinger ha explicado muy bien, a mi juicio,  qué es la Resurrección de Jesús, el objeto de nuestra fe.

La Resurrección del Señor es motivo de escándalo, first of all, as many imagine it as Jesus died and was buried he had risen from the grave [ resurgens ]. It is impossible for the popular imagination it could represent another way, since by its very nature is unimaginable resurrection (it can not be represented in a image) , because it has no basis for comparison in order of things known. De ratione est imaginis similitudo (says St. Thomas in S.Th. 1, q.35, a.1), similitudo rei quae est in specie . So maybe we can accept the iconography of Jesus crucified (with all the idealization that the artists have blurred the picture of a horrific executed), but not that of Jesus risen if not more than obedience to popular devotion.

The Sadducees of Jesus' day, refute the resurrection saying paradoxes such as the case of marriage referred contrayese woman with seven children. The answer I gave the Master (Lk 20, 36) could not be more elegant: those who are worthy of future life and resurrection, are like angels . That is like saying that a resurrected not be like a man or a woman (we can represent the human figure).

Ratzinger explains that "the life of the Risen is not bios, ie bio-logical form of our mortal life in history, but zoe, new life, different and ultimately a life that has passed the deadly field of the history of changes by a greater power. The New Testament of the resurrection stories clearly insist that the life of the Risen and does not fit into the history of changes , but outside and on it. "Motivated by this understanding of the Gospels, he proposed a" true "hermeneutics" of the resurrection accounts tough ", based on the idea that the ultimate life escapes chemical and biological laws . This understanding is very consistent with the Master's teachings on the afterlife.

On the resurrection can not say more than is not a return to life as we know (which Ratzinger called bios ) but admission to a different life ( zoe), we can not bear, because it is not the end of similarity . This modern understanding of the resurrection of dissimilarity , causing surprise in the study of the questions posed by Thomas at S.Th. III, like that (q.54 a.4) whether Christ was resurrected with injuries [ conveniens fuit corpus animam Christi cum in resurrection cicatricibus resumere ], under the principle that the body was raised in Christ [ quidquid ad pertinet humani corporis naturam, in corpore Christi fuit totum resurgentis ].

Today, using the approach of Ratzinger, would say that Thomas confused bios and zoe , because he lacked scientific paradigm that would have led to restriction of biology that dies and dies, the flesh and blood [et sanguis expensive ], and can not raise (because the resurrection is not a return ).

But as Ratzinger said in his lecture, this is only "half of things and stay here would distort the message of the New Testament." In principle, holds that meet the Risen Christ is an experience that has nothing to do with the encounter with another person in our history . But also, that the Gospel accounts show a major event , because "faith is not born in the hearts of the disciples, but they came out and strengthened against doubts and convinced them that Jesus had truly risen." The Risen Christ "has entered the Kingdom of God and is so powerful it can be visible men." Not find in the text of Ratzinger any suggestion about the nature of this visibility, more is not itself a physical body, and just means (as I understand it) a real correlate of belief of the disciples . Only in this way means that the disciples were convinced of their belief in the resurrection of Jesus Because they believed real and not imagined (and that has nothing to do with visibility physical-optics).

This new understanding of reality (not physicality) of the resurrection of Jesus, will allow us to better understand the conclusion of the Jewish scholar Paul Winter in the 1961 classic process Jesus (cited by Geza Vermes), "sentencing, took him away. Crucified, dead and buried, rose again, despite everything, in the hearts of the disciples who loved him and felt him near. Court the world, condemned by the authority, buried by the churches that proclaim your name, risen again today and tomorrow, in the hearts of men who love and feel close to him. "With Ratzinger say that the resurrection, in real terms can not be reduced to a mere warm feeling, but in history can only be made visible and, in the hearts of believers .

conclude with a reflection on the service can now provide new book on Jesus, the theologian Joseph Ratzinger. The faith that will not die at all, can not be based only on the earthly life of Galileo (the "historical Jesus") because the facts do not we try to hope (as the campaigns of Julius Caesar in Gaul can not touch us intimately, root). But the popular versions of Jesus appeared to his disciples , also contribute to explain away our faith with our knowledge of nature. A "Jesus of faith" maximally away from physics and biological consistency will never be understood by those who do not believe, leading, in reaction, to remove people from a message that would be popular, the good news , which then becomes surreptitiously text-sectarian and occultist. Actual receipt of the gospel requires a balance among the founding events (the story of Jesus on earth), and the object of faith (the resurrection), performed according to our paradigms. As for the resurrection of Jesus, I feel it necessary not to confuse an event made visible in the hearts of the disciples with a physical event (do not confuse bios and zoe under the terms of Ratzinger).

[Interesting: José Manuel Mora Fandos, "How to paint a glorious body" ( link).]

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El Chico 1996 (Second and Last Part)

At the end and then trying to bribe me with a pair of Mishka, Meche won his role and I agreed to have dinner with El Chico 1996, now become a famous plastic surgeon in cable programs.
For all not seem so out of cardboard, Meche gave my cell phone and be responsible for formally inviting.

- When I saw your photos on Facebook I have to admit I was surprised. I mean, you're better. Changed.
prettiest
- Yes. Still used in 96 fixtures.

- Ja. If you were saying "Iron" ...

- Not a day goes by that I do not remember ...

- But you were very funny.

- Era. With time for me was the grace and good humor.

- And why a girl like you alone?.

- I never said she was alone, in fact I am, "but" What do I have?. Do I very single?.

"Do not misunderstand me. He wanted to be a compliment and went wrong. Come to the point. Friday at nine. How come?.

- I have nothing.

- then I'd be out to dinner. All. With Meche, groom, and Matthew. I mean, to make wines, not long ago that we met. I am in charge of selecting the location and deposed notice.

- Cool.

That "boy 1996", Gaston Leveira, arming a group outing was no doubt a relief to uppercase.
I was not able to have a "date" with my crush of the colony after more than 10 years since we met. Imagine depressed me remember the day that James Lacolla almost drowned in the pool. Or that Bridget, the coordinator, you transiparaban armpits. And fantasy
more porn that had to be diluted with anecdotes from when we were kids, hairless and toothy.
Also, what's that mean I'm single?. When does acquire an aspect of "unmarried"?. As if a card that said CATEGORY: Single

But inadvertently was not so easy to escape the dogma that my therapist had been able to create, open your eyes and repeating CHANCE while drawing circles in the air as 0 SER propaganda.

"It's a dinner, are friends, I have this kid will win from 12. CHANCE.
Ok, I like Mickey Mouse and go to Disney, but I have to stop being so prejudiced. I dated a lot of guys who shared the same interests and did not work. "

This time could be different. Bah except that Gaston chose the restaurant grease from Puerto Madero full of mirrors, with a violet light that seemed taken from a collective 109 and Phil Collins soundtrack.
had not gone five minutes since we sat down we started to hear screams of a Forties who recognized him from the door and now came to the table willing to take a picture with the "Doctor of the TV."

- "Oh Doctor!. We follow him on television. A friend of ours was operated with you but at the time yet to cosmetic surgery. Long ago in a watch, a pneumothorax. And one day we were looking Silvia cable and told us - "That is the doctor who operated on me in the Alvarez" - and from there you continue forever. We do not miss a program. "

"Thank you" - answered the - smiling with his teeth bleached, while taking pictures with the group of ladies.
And for a moment, everything seemed so tremendous that even stopped bothering.
The food was not bad and Gaston amused everyone with his stories of boobs and methacrylate.
At times cutting his monologue kind of stand up for me in my ear that was cute and load again knowing your audience, we were celebrating every grace, "he was doing. We were having a good. Irma had razón.CHANCE.

As to the fourth bottle of wine, Matias wanted to make a toast.

- I want to provide for this reunion. And I propose that we will do a camp like that of 1996. Next long weekend. We all go to my house on the coast. It's great. Do not you, Doc?.

"I already signed.

"I think it can be a very special camp. I mean, the last time we saw a similar situation, we were all virgins.

- If we were to spend hours or remain so.

- What hours?. I stopped being a virgin 3 years after the camp. Tell me that you put her in that camp and I'm here. Will put it there?.

"Yes, idiot, I thought you knew. The daughter of the watchman of the campsite. Now


monologue all celebrated the Doc he was nothing but the horrible story of how had lost her virginity to a peasant woman 10 years older than him, which led to a discussion of drunken men, telling their sexual debut, listing the amount with which the famous Doc had gone to bed, finally explaining a strange point system applied to women: "If it's 5 but is charismatic, it does not matter."


With Meche went out to smoke. Seen from a distance the scene was Michael Jackson's Thriller. Gaston laughed out loud smacking his lips with his tongue, making a strange gesture with his fingers.
Not only had not noticed that I was no longer on the table but I doubt he cared. Towards
half hour who kept talking about his whistle.

- I think I will stop therapy.

- Why?.

- No. I like too many chances. Sometimes it would be better to stay at home watching Larry David before going out with anyone to see "that thing".

- Did you say by Dr Schwanek?.

-Other ...

-I know, it's terror. I swear not to make more this type of output.

- Promise?

- Did you hear what's new?

- Which of all the atrocities he said?.

-La that was counted as "helicopter" with the whistle.

-Tremendo.

- Get out of here. Let to walk a bit.

- Please ...

And there I was again eager to get home before jumping on couch, eating Cadbury Yogurt and a real appointment with basket.

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Sevilla, Easter Sunday morning

A splendid morning of Easter Sunday in my town, which compensates for the showers of Holy Week. It tells the press that was 78 years (since 1933) that the processions were suspended early on Friday (the madrugá , as the people). This year, the risk of rain, have left temples none of the six fraternities at dawn: El Silencio, El Gran Poder, La Macarena, Calvary , La Esperanza de Triana and Gypsies. But neither paraded Students the Tuesday before Easter, or Passion, which should have left his church in the square of El Salvador at dusk on Holy Thursday, and many others ...

I recall that on Easter Sunday last year, about noon, I was watching the procession of the Risen to turn the streets Santa Ángela de la Cruz and Girona, which is a "shot back" (so are the people of Seville, we have and remember for years to brotherhoods). But this time I preferred to visit the library Recaredo street in Puerta Osario, where fig a fig librejo find some cheap. On this occasion, a balance of the nation's history chichimeca (1640), Fernando de Alva Ixtlilxochitl, ugly bad paper edition (what are you going to do.) will say that I have extravagant tastes, but this season I'm reading my True History of Bernal Diaz del Castillo, and soaking of the things Aztecs. Honestly, when I read the chronicles of the conquest of New Spain , I think it shrinks the heart of the moral suffering, more than physical, the Aztecs had to spend an overnight witnessed the traditions final of their elders.

The story is a tremendous series of killings, like the one we have just commemorated. The testimonies of the ancients, and the Evangelists themselves, reminiscent of Pontius Pilate procurator for its harsh treatment of Jews. The Nazarene was just one of many crucified, punishments with which the terror instilled Roman people down. Rereading the story of the Passion, I was shocked to hear the bluff of Pilate (Jn 18:35): Am I a Jew? This arrogant reply seems very revealing. The

contempt for the Jewish people in the Gospels is an optical error that has to do with the political environment in which the Gospels have spread over time. Hatred of Jews is not consistent with Christianity (especially because a 'Christian' is a 'follower of the Messiah of Israel' ). Pilate despised people down because it was the Roman ruler of Judea, "but we then we have to take sides in Rome by Caesar, Pilate? If we did, we would say, as the high priests led Jesus into the common hall: have no king but Caesar! (Jn 19.15). However, the Jewish people the way Jesus exclaimed: Blessed is he who comes in the name of the Lord, the King of Israel! (Jn 12.9). When we hear the voices of the vanquished, Pilate's interrogation comes into its own (Tu es rex Iudaeorum?). Pontius Pilate is the real opponent of the Messiah, an antichrist , and so she spits at him, "Am I a Jew?". The Christian is the son of Israel, not Rome, hailed the Messiah, not to Caesar ("omnis enim is qui facit regem, contradicit Caesari) .

Al leave the library with the book of the mestizo Fernando de Alva Ixtlilxochitl under his arm, I retraced my steps and turned the corner in the Puerta Carmona . Climbing Street, reaching the height of the church of San Esteban, greeted at the door to some of the fraternity brothers and I went to see the steps. The sitting image of Jesus Health and Good Voyage could not leave the Gothic arch of the temple, the Tuesday before Easter, the rain thing. In my last post I mentioned the passage of the Gospel of Matthew 27.28 says that the soldiers of the Praetorian Guard and stripped Jesus chlamys covered with scarlet. Precisely the Christ of the brotherhood of St. Stephen is represented as well, and as the picture I bring it in black and white, we can not settle whether the soldier's cloak was red or purple ...

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The red cloak Bible Antinomies

The governor's soldiers took Jesus into the residence and gathered around him the whole company. He was stripped naked and put on Him a purple robe (Mt 27.27-28) [trad. Juan Mateos].

This passage, which is unparalleled in other two Evangelists (Mark 15.17 and Jn 19.2), founded iconography of derision or mockery of the soldiers . Interestingly here some would warn one of those tiny inconsistencies in the Gospels: What color was the coat, cloak or covering chlamys with praetorian soldiers to Jesus? "Red Matthew, or purple of Mark and John? Let's see what the text says in the Gospels of Matthew and Mark in some translations I have consulted:

chlamyda Kokkino / endydiskousin auton porphyra [Greek].
chlamydem coccineam / induunt eum purpura [Latin Vulgate].
Zauber kirmidzi / wa-hu-albasu uryuwan [Arabic, Lebanon Bible Society].
a mantle of purple / purple dress it [Castilian, EEC].
joins chlamyde écarlate / ils will revêtent of pourpre [French Bible de Jerusalem].
mantell of porpra a / the dress of porpra [Catalan, Montserrat Monjos].
mantle um vermelho / Vestiram Jesus com um purple robe [Portuguese CNBB].
a mantello Scarlatta / lo di Porpora vestirono [Italian CEI].
a scarlet robe / they Clothed him with purple [English, King James Version].
einen Purpur tablecloth / und ihm ein zogen Purpura [German Luther Bibel].

I now some notes to these versions, starting with those that I find unacceptable. Pour into two gospels purple is bad translation (like that offered by the official version of the English Episcopal Conference published this year), because it obscures the reader the discrepancy of the two parallel passages, which is evident in the original Greek and the Vulgate [ clamydem coccineam / purple ]. It is striking that the same defect incurred in the German version of Luther.

terms also regulates the Catalan version of the Abbey of Montserrat [ porpra ], although mitigated with a valuable note to Matthew ("the porpra imitated Vermella layer amb d'un soldat was a badge reial "), which already points to a more faithful translation of the text evangelist [ Vermella layer ], similar to the English of Juan Mateos P. sj [ red cloak ]. The Jerusalem Bible notes the same thing to chlamyde écarlate [" manteau of soldat romain ( sagum ). Sa couleur rouge pair will evoke derision the pourpre royale."]

If purple translate 15.17 in Mc raises no doubts, what would then be a good translation of chlamydem coccineam of Mt 27.28? Kokkinos (coccinus) and porphyra (purple), are different colors, then require different translations. The purple dye was obtained in antiquity, in the Phoenician city of Tyre, a marine gastropod mollusk. The Kokkinos is another dye obtained from a hemipteran insect, the kermes, which was extracted the crimson or scarlet. Not be confused.

Arab voices translation, which beat remotely in western languages \u200b\u200bare eloquent. The kirmidzi [ قرمزيا ] of the verse of Matthew, this is our crimson denotes the voice of Arab origin kermes , which is similar to hemipteran insect cochineal. Then the Arabic version endorses the Greek and Latin Kokkinos Mt coccinus be interpreted as the color that gives the insect cochineal: scarlet, crimson or red (purple ever!), Just how the vermilion Castilian, and Catalan vermell, come from vermiculus, vermis (worm, worm).

The translation that I like of which I consulted, is the New American Bible (Confraternity of Christian Doctrine, Washington DC, 1970). Compare the Latin version, in the passage from Matthew: exuentes et eum, ei Circumdederunt coccineam chlamydem / they stripped off His clothes and wrapped him in a scarlet military Cloack. And in the passage of Mc: induunt et eum purpura / they dressed him in royal purple . The American version is very periphrastic (requires 75% more words than the Vulgate), but for that very very clear and explanatory. Shy away from cultism chlamys , preferring military Cloack circumlocution. And he believes necessary to specify royal purple (because readers do not understand the symbolism and regions this color). Thus, the modern English version leaves the primitiveness of the King James Bible (whose formal simplicity the like, however, to the classical languages).

The New American Bible (Ricciardi and Hurault, 1972) has the same virtues of clarity and precision. Mt Read: took away his clothes and put a layer of red soldier. While Mark made the mistake of erasing all traces of purple: was dressed in a red cape (sic), which is unacceptable for the reasons translation reverse to that are found in the standard versions of these two passages (correct red with purple).

And now back to our first question: that layer with the soldiers covered the nakedness of the Nazarene, was red or purple? The Gospels are not contradictory. Child would be a fallacy to claim that one of the evangelists were right, and the other in error, as a logical disjunction . Layer soldier, or chlamys, was red in all cases, as they say good translations of Mt Purple [eum purpura induunt ] is the meaning of royalty (away ridiculous, write the Bible of Jerusalem) that the Evangelist Mc fact attributed to a more vulgar and offensive, the mockery of the soldiers.

Therefore it must be assessed contradiction in Mt describe the event as it was (and color as it would), and instead set its symbolism Mc. The story is the same (the mockery of Jesus), although the interpretation of the Evangelists, expressed in the coat color [ chlamydem coccineam, purple ], differs. For some reason which we will not stop now, hebraizante Matthew is more sensitive to the fact mondo, and avoids stressing the sense of majesty in drafting the Roman Marcos.

therefore seems unfaithful to the letter that the term is regularized in both gospels, Matthew doing that I did not want to say (ie purple). The official version of the English Episcopal Conference, at least in the minimum fare, I think is unfortunate. If you have tried to resolve an apparent contradiction between making evangelists agree by force, saying so would not understand the meaning of the differences between parallel passages, and if, for catechetical and pastoral aims to avoid the perplexity of the faithful, This is so as to minors, which would be juggling the rich diversity of topography and the letter of the Gospels (as well as children are told not all).

Image: Canvas Ecce homo restored the Hungarian painter Mihály Munkácsy [link ].

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