What Is Initiation For Phi Delta Epsilon Like?

eye for an eye and a tooth for a tooth

Gospel (Mt 5.38-48)

³⁸ You have heard that it was said, An eye for an eye and a tooth for a tooth ³⁹ but I tell you not to resist evil: but if one strikes you the right cheek, you turn to him the other also ⁴⁰ and who wants to sue you and take your tunic, let him have your coat. ⁴¹ And if one forces you to go one mile, go with him two. ⁴² DA who asks you, and those who want a loan you do not turn away.

⁴³ You have heard that it was said, 'Love your neighbor and hate your enemy ⁴⁴ but I tell you: Love your enemies and pray for your persecutors, ⁴⁵ because you may be sons of your heavenly Father , which makes his sun rise on the evil and the good, and sends rain on the just and the unjust. ⁴⁶ if you love those who love you, what reward will do you have? Do not even the publicans? ⁴⁷ E if you greet your brethren only, what are you doing than others? Do not even pagans? ⁴⁸ Be perfect as your heavenly Father is perfect.

We have listened to last Sunday's interpretation of Jesus of the four texts Tiràh of Israel. Today it is presented to the other two.

The first is the new way to get justice . We all agree that evil must be resisted and content. But how? In archaic societies where

there was a state power capable of maintaining order, recourse was easy to revenge, to retaliate without limits. The head of a wrongdoing, once discovered, was subjected to exemplary punishment to public punishment, so severe and cruel, to deter anyone from committing similar mistakes. The retaliation served as a deterrent, but it was a barbaric way of doing justice.

Lamech, the descendant of Cain, brought terror to protect themselves: "I killed a man for a scratch and a bruise for a boy. If Cain is avenged seven times, but Lamech seventy-seven times "(Genesis 4:23-24).

is to put a stop to such excesses that the Torah ruled: "An eye for eye, tooth for tooth" (Exodus 21.23-25).

This law is perhaps the most misrepresented the history of law. It cited, for example when, after receiving a rude, pays the same coin. "An eye for eye, tooth for a tooth" is the same in these cases, the refusal to be compassionate, to grant clemency to the guilty. In fact, the provision had different meaning: the so-called prohibited exemplary punishments and reprisals. Everyone had to pay for the wrong committed, not for all the evil in the world.

properly understood remains valid today and, if practiced, ensures fairness judgments. Jesus did not consider it invalid, proposes to go beyond this strict justice is invited to address the problem in other ways (vv. 38-42).

The rabbis of his time teaching, "Be killed, but not kill," but immediately adds: But if someone attacks you and wants to take your life, you do not think, do not say to yourself, maybe I will make myself guilty of his blood ; kill him before he has to kill you!

This interpretation of the rabbis did not raise objections. Was consistent with the human logic and could also find justification in the Torah .

Now here's the surprise, and does not accept Jesus tells his disciples: "You do not have resist the evil! "rather than do violence to his brother, you must be willing to suffer injustice (Mt 5:39). We are faced with unambiguous words, however, for the avoidance of doubt, adds four examples taken from everyday life of his people.

The first is the physical violence : "If someone strikes you on the right cheek ..." (v. 41).

When you receive a blow, if the attacker is not a lefty, you're hit on the left. Jesus speaks of the right because the violence is greatest: this is the manrovescio, an extremely serious offense, punishable by a fine in Israel is more than one month's salary. The disciple, Jesus is not recommended to be good, milder in claims for damages, demands a radically new behavior: "You offer also the other cheek."

"Good, yes, but not stupid" - they say. Of course, Jesus' words should not be taken literally (that would be really silly). He, too, when she received the slap, did not present the other cheek, but he protested (Jn 18:23). This requires of its followers is the inner disposition to accept injustice, to bear the humiliation, rather than reacting hurting his brother.

The only way to stop the diabolical cycle-violence offense is forgiveness. If you react to violence with more violence, not only deletes the first injustice, but there is another. This circle can be broken only with the original act, absolutely new: forgiveness. Everything else is old, it is something already seen, repeated incessantly since the beginning of humanity.

The second example is economic injustice (V.40).

In Israel, men and women wore two garments: a tunic with long sleeves or short sleeves, worn on the naked body, and a hood (mantle). In the mantle there are wrapped when it was cold and took off when she was working slavishly. The poor also served as a blanket for the night, so the Torah stated that it could not be seized (Ex 22.25 to 26).

Jesus offers an extreme case of injustice: a disciple is brought to court because they want to deprive him of his tunic. Clearly all the other goods have already been removed. What should I do? Nothing more than express its full and unconditional refusal to enter into disputes and contentions. For this yields the mantle, the last garment that remains, what might not be requisitioned as a pledge, and is willing to stay naked on the cross as his Master.

The third example is the abuse of power (v. 41).

often happened that the Roman soldiers or some local squire bulldoze the poor farmers and forces them to lead or carry loads. An example we have in the passion narrative: Simon of Cyrene is forced to carry the cross of Jesus (Mt 27.31).

The zealots, that the revolutionaries of that time, the rebellion and suggested the use of violence to oppose similar redressing injuries. Epictetus urged for caution: "If a soldier confiscates your ass, do not resist and do not complain or you will be beaten and eventually you will give him the same. " Jesus makes no consideration of this type, does not refer to the caution, the disciples simply says: "If someone forces you to do a mile, go two." Not that a rule of wisdom, does not suggest a strategy to convert the aggressor, not even sure that such behavior will yielding positive results quickly. It asks the disciple who, without doing calculations, keep the heart free from resentment and refrain from any reaction that is not dictated by love.

The fourth case is that of the importunate person who comes to borrow money (but it can also be an accommodation, an apartment in rent, a job, a special price ...) perhaps, as often happens, without a minimum of discretion.

Jesus tells the disciples: "Give to him who asks you, and do not turn away those who asks you" (v. 42). Do not pretend not to understand, not to make excuses, do not invent non-existent problems, do not try to download on the problem. If you can do something, just do it.

Nell 'last (sixth) as Jesus referred to the dual commandment "Thou shalt love thy neighbor, but hate your enemy" (vv. 43-48). In the Old Testament it is the first (Lev 19:18), but the second not. Probably Jesus does not refer to a specific text of the Torah , but the mentality that was created in Israel from biblical texts. In sacred Scripture speaks sometimes of holy war (Deut. 7.2; 20.16), appearing feelings of vengeance (Ps 137.7-9), to express their attachment to the Lord, but in a very archaic language "Do not hate, maybe, your enemies, O Lord? I hate them with perfect hatred "(Psalm 139.12-22). Expression of this hatred is the call that the Essenes of Qumran monks turned their followers: "Love all the children of light, but hate all the sons of darkness, each according to his own fault, in the vengeance of God."

There are, however, in the Bible - it should be remembered - in other texts which warned not to return evil (Proverbs 24:29) and recommends the love of the enemy: "When you see the donkey of your enemy collapse under the load not leave it to himself: Get help him with it "(Exodus 23.5). Appealing to them, some rabbis argued that the commandment: "Love your neighbor as yourself" (Lev 19:18) had to be extended to the enemy, but the common opinion the restricted to members of the Jewish people.

In this religious context, the double commandment of Jesus sounds paradoxical: "Love your enemies and pray for your persecutors. "

is the pinnacle of Christian ethics, the request is free and unconditional love that does not expect any reciprocation and that, like God, also reaches those who do evil.

Some ancient sages have proposed high moral: "Behave so as to turn your enemies into friends" (Diogenes). "That man is to love even those who beat it" (Marcus Aurelius), but the imperative Love your enemies is an invention of Jesus

The second command - pray - suggests the means to be able to practice love for "those who persecute us", for those who make life impossible prayer. It rises towards the sky, joined to the Lord, purify the mind and heart by the thoughts and feelings dictated by the logic of this world and shows the evil eyes of God, who has no enemies.

Jesus invites us to show her children, asks the disciples to let it shine through in their behavior the character of our heavenly Father "makes his sun rise on the evil and the good, and sends rain on the just and the unjust." The distinction between good and evil and the fight against men, carried out in the name of God, I'm swearing! Two examples

(vv. 46-47) compare the usual behavior of men with the newness of life of those who have assimilated the thoughts, feelings and deeds of the Father in heaven. The characteristic of the "sons of God" is the love offered to those who deserve it and greetings to those who behave as an enemy. The salutation was: Shalom, wish for peace and all good. With all my heart, the disciple wishes, even if you hate him, the good and forget the wrongs you committed for this to happen.

The conclusion points to the unattainable goal : "Be perfect as your heavenly Father is perfect" (v. 48).

The perfection of the Jew was in the exact observance of the precepts of the Torah . For the Christian is love without limit as that of the Father. Perfect is the one who wants for nothing, who is healthy, who does not have the heart divided between God and idols. The willingness to give everything, not to keep anything for himself, to devote themselves totally to the service of humanity - including the enemy - lies in the footsteps of Christ and leads to the perfection of the Father who gives everything and does not exclude anyone from his love.

Fernando Armellini (biblical scholar)

Junior Dresses Size 0

The Lord of the Rings Online: Rise of Isengard

Rise of Isengard is the new expansion for The Lord of the Rings Online Waiting for next fall. This online fantasy game is a game created by Warner Bros. Interactive Entertainment.
This series of online games is enjoying increasing success, even with regard to collections. Although the game is free, there's the microtransizioni income that can be made during the game and it looks like that this system is more profitable than a fixed amount of input.
In this new expansion of the game you can explore new worlds as Dunland, the Gap of Rohan and Isengard, the tower where he lives the traitor Saruman.
Above we showed an image of The Lord of the Rings Online: Rise of Isengard, and below we show the video with the trailer for this fantasy game:



fantasy games

If you online games like fantasy then take a look also at Wakfu , Mount & Blade: With Fire and Sword , Pandora Saga , A Mystical Land , Realm of the Titans , Erebus: Reborn Travia and Secret Kingdoms Online .

Games of the week

These are the other reviews that we published this week: Raging Thunder 2, Test Drive Unlimited 2 , The Cursed Crusade , Ys I & II Chronicles , Big Business and Dragon Age 2: The Prince in Exile .
Earlier we also discussed Body and Brain Connection , Martial Empires: The Catastrophe of Babylon , Perfect World International: Genesis , Sugar Cube, Rank: The Videogame and Pro Evolution Soccer 2011 3D .

Can I Use Pancake Mix For Biscuit Mix

Poison Ivy

Acrylic on canvas 50x70

Family Dollar Tech Decks

not think that I have come to abolish the Law or the Prophets

Gospel (Mt 5, 17-37)

¹⁷ not think that I have come to abolish the Law or the prophets: I am not come to abolish but to fulfill them. ¹⁸ Verily I say unto you until you have passed the heavens and the earth, it will not even an iota or a sign from the law, till all be fulfilled. ¹⁹ Whosoever therefore shall break one of these precepts, however minimal, and teaches others to do the same will be called least in the kingdom of heaven. Who does them and teaches them shall be called great in the kingdom of heaven.

²⁰ For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

²¹ You have heard that it was said to the ancients: Thou shalt not kill, and whoever kills shall be liable for trial. ²² But I say to every one who is angry with his brother will be judged. And whoever says to his brother, stupid, it will be answerable to the Sanhedrin, and whoever says, 'You fool, shall be in hell fire.

²³ Therefore if thou bring thy gift to the altar and there remember that your brother has something against you, ²⁴ Leave there thy gift before the altar and go first be reconciled to your brother and then come and offer thy gift.

²⁵ will soon agree with your opponent while you are away with him, because the adversary deliver thee to the judge and the judge to the officer, and thou be cast into prison. ²⁶ In truth I tell you will never get out until you have paid the last penny!

²⁷ You have heard that it was said, Thou shalt not commit adultery; ²⁸ but I tell everyone who looks at a woman lustfully has already committed adultery with her in his heart.

²⁹ If your right eye causes you to sin, and cast it from thee better that you lose one of your members than that your whole body thrown into hell. ³⁰ And if your right hand causes you to sin, cut it off and throw it away: better that you lose one of your members than that your whole body go into hell.

³¹ was also said, Whoever divorces his wife must give her a certificate of divorce; ³² but I I tell you, whoever divorces his wife except for marital unfaithfulness, adulteress and whoever marries a divorced woman commits adultery.

³³ you have heard that the ancients were told: Do not swear falsely, but shall perform to the Lord your oaths; ³⁴ But I say: Do not swear at all: either by heaven, for it is God's throne; ³⁵ or by the earth, because it is the footstool of his feet, or by Jerusalem, for it is the city of the great king. ³⁶ Do not swear your head, because you do not have the power to make one hair white or black. ³⁷ Let your speech be yes, yes, no, no more than this comes from evil.

"Blessed are we, O Israel, for what pleases God was revealed to us" (Bar 4:4). So Baruch expressed the pride of his people and his thanks to the Lord that had given Israel "the way of wisdom" (3.27 Bar) in Torah, in the "book of the commandments of God" (Bar 4 , 1).

As a work of God, the Torah can neither be denied nor contradicted. "The Scripture can not be broken "- said Jesus (John 10:35) - because God can not have second thoughts or deny what you said in the past or make corrections. The path he has traced from TA enduring validity.

In the first sentence of today's Gospel Jesus reiterates this truth: "Do not think that I am come to destroy the Law or the Prophets: I came not to destroy but to fulfill" (v. 17).

If you feel the need to clarify its position, it means that someone has had the impression that he, with his behavior and his words, demolishing the same beliefs, expectations and hopes of Israel, based on sacred texts.

Jesus was respectful of the laws and institutions of his people, but interpreted in an original way, his reference point was not the letter of the precept, but the good man. To love the man did not hesitate to break even on Saturdays and that his freedom aroused amazement, bewilderment and even irritation in the religious authority. However, more than his failure to comply with the requirements of the Rabbis, which created confusion was his message, the new Torah who had proclaimed on the mountain, a Torah that upset the principles and values which the institution was founded Israel's religious and civil.

Moses had promised: "All peoples of the earth shall fear thee, the Lord will give you plenty of goods, will put you in the head and tail and you're always up and never down" (Deut. 28.10 to 13). How could Jesus claim to be in tune with the AT if proclaimed blessed are the poor, the persecuted, the oppressed, if announced, for his followers, difficulties, suffering and persecution? His message was in direct conflict with Scripture.

reading the prophets, Israel was convinced that the Messiah would have established an everlasting kingdom, glorious, would give "mourners of Zion a crown of glory instead of ashes," while the enemy would have enacted a "day of vengeance of our God" (Is 61.2-3). In the most dramatic moments in its history, Israel found herself in these promises reason to continue to believe and hope for a better future. As Jesus never disappoint these expectations? Here's how

clarifies its position and choices: the promises made by God - he explains - it will make them all, not even a fall. Before the world is over, what has been written will be fulfilled, but unexpectedly and surprise will be so great that even the pious, devout, sincere, like the Baptist, will run the risk of a stagger their faith and remain shocked (Mt 11.6).

In this light must be understood in the sayings of Jesus, which conclude the first part of today's Gospel, on the observance of the precepts and even minimal justice than that of the scribes and Pharisees (vv. 19-20). The precepts are not those referred to by the old law, but the beatitudes. These are the Beatitudes new proposal, the new justice which fulfills and brings to perfection the old, what the scribes and Pharisees - admittedly - practiced in an exemplary way.

As in practice the Old Law there were those who were satisfied with the precepts of loyalty most important and neglected the others, so in adherence to the proposal of the Beatitudes is who adheres to the minimum (admire, approve, endorse those who have the courage to do them) and there who is completely consistent and makes bold choices and decided. In the eyes of God - Jesus says, with a smile - the first will appear as "minimal", the others will be judged great, will be considered "rabbis" in the kingdom of heaven, that is, people will hold up as models by the other disciples.

In the second part of the gospel (vv. 20-37) presents four examples of leap forward, required of all those who want to enter the kingdom of Heaven. There are four provisions that are found in the Old Testament and are not denied, but explained in an original way. Jesus highlights all the implications: it starts from Torah of Moses - that was the end point, the summit reached by the "justice" of the scribes and Pharisees - and goes further by proposing the ultimate goal of this Act.

are leading examples are, but today's Gospel it takes only four, the other two we will be offered next Sunday. They are all introduced with the same stereotyped formula: "You have heard that God told the ancient ... I tell you ...".

not kill! (vv. 21-26).

is the first case which is taken into account. It is a clear, that does not allow exceptions, which condemns any form of murder (Genesis 9:5-6). The man has no power over the lives of his fellow, even if it were a criminal (Gen 4:15). Human life is sacred and inviolable from the moment blossoms until, of course, it is concluded. This was already clear in the Torah old, but to enter the kingdom of heaven, you must understand that the not involve killing much more. There are other ways - subtle, sophisticated, hidden, disguised - to kill.

If there are X-rays can detect the cemetery hidden in our heart scare us. Among the dead would find those to whom we have sworn not to turn over the floor, those to whom we deny forgiveness, those who continue to accuse the mistake, which we removed those with the good name of slander or libel, those who have deprived of the love and joy of living ...

Jesus teaches that the commandment not to kill orders has many implications that go far beyond the physical assault. Who uses words offensive, who is angry, who nourishes feelings of hatred has already killed his brother (v. 22). The murder

always starts from the heart. You can not hate a man and continue to feel at peace with themselves. You can not kill us until they are convinced that you have to do with who is not man does not deserve to live and so it is good to be eliminated. This work is being pursued through the derogatory words, repeating to themselves, as a ruthless refrain: "It's stupid," "is a madman," "is without God." So we arrive, without remorse, to pronounce the sentence deserves "the fire".

This is cruel and unfair to the heart - Jesus teaches us - that must be disarmed. Demonization of the work of man, he counters with his opinion: is a brother. Repeats the word three times (vv. 22-24), as an antidote to heal the heart by the poison of hatred, kept alive and increased by the bad words. Then he addresses the root of conflicts: an introduction to the Reconciliation .

It draws primarily the duty and importance (vv. 23-24).

The idea is borrowed from a religious practice in Israel. Before entering the temple to offer sacrifices had to undergo meticulous purification. Jesus says that is not the body that needs to be pure, but the heart: reconciliation with his brother replaces all the rites of purification.

They taught the rabbis that the most important Jewish prayers - the Shema Israel - once started, could not be interrupted for any reason, even if a snake had Twisted around the leg of the person. Jesus says, to reconcile with his brother, even must not only be planted with half Shema Israel, but even the offering of sacrifice in the temple.

difficult to find in Jewish culture a more effective way to emphasize the importance of reconciliation. Whoever rejects it, who does research at any cost excludes himself from the "Kingdom of Heaven."

had assimilated well this lesson early Christians. The author of the Epistle to the Ephesians recommended: "Do not the sun go down on your wrath" (Eph 4:26) and a few years before, in the young community of Antioch in Syria, had been adopted this provision: "On the day of the Lord, who is at odds with its neighbor can not join you until they have reconciled, that your sacrifice is not contaminated ( Didakè 14.1-2). Two centuries later, a bishop of the same regions called his brother bishops in these words: "Say your decisions on Monday so that having time until Saturday, you can resolve the disagreement (between the members of your community) and the Sunday pacify those who are at odds with each other "( Caption 2,59,2).

After recalling the duty of reconciliation, Jesus emphasizes the urgency (vv. 25-26). It can not be deferred.

A Christian should never need to resort to the courts for justice, should always be able to agree first with her brother. However, if it prefers to take legal action rather than endure the injustice, keep in mind that if you appear before God at odds with his brother, he will not be recognized as a child. The images of severe prison guards, the obligation to pay the last penny should not be materialized. Are typical of the Semitic culture and language rabbinic, are introduced only to recall, so energetic, the imperative need of reconciliation. To obtain the disciple must be willing to surrender any.

After speaking of the commandment not to kill, Jesus goes to the issue of adultery ( vv. 27-30).

The letter of the Torah seemed to prohibit only the bad deeds. Jesus, as we usually do, instead goes to the heart and captures the deepest needs of this commandment. There are friendships, feelings and relationships that are already adulterers.

We are in an area where, with much ease, you are overwhelmed by the instincts and passions that can cause serious trouble to himself, his family and that of others. Jesus insists in front of certain situations, you must have the courage to make cuts, though painful, before the Evil desires are turned into de facto adulterers.

Two members of that body must be willing to amputate: the right eye and his right hand. In this context, the symbol of what arouses lust (looks) and contact hazardous (hand). You must be ready to renounce everything that conventional wisdom considers perhaps experience enriching, rewarding achievements, opportunities not to be missed (the right side was considered the noblest, the favorite, Ps 137.5), while not spoiling the life. It is not mutilation materials, but the hard self-control also mentioned by Paul: "harshly treated my body and keep it subdued lest that after preaching to others I myself should be disqualified "(1 Cor 9:27).

Gehenna is the valley that borders the south-west of the city of Jerusalem was the city garbage dump, the cursed place where they had been sacrificed to the god Moloch and burned children, there was thought that there was a door leading into in the world of demons.

Those who can not impose the necessary sacrifices in the field of sexuality is in danger of throwing the whole body (one's own person) in Gehenna (the garbage). This is not a punishment from God, but the consequence of sin.

The third case involves a divorce (vv. 31-32).

God wanted monogamous and indissoluble marriage. The Bible clearly states, the very first pages: "The two shall become one flesh" (Gen 2:24). For your hardness of heart of man is introduced, however, even in Israel, the divorce.

Going against the custom, traditions and interpretations of the Rabbis, Jesus brings the marriage to the purity of the origins and rules out the possibility of separating what God has determined to remain united. The clause "except for marital unfaithfulness," which seems to leave open the possibility of divorce, in fact concerns the unions are illegal and irregular. Neither

infidelity, or misunderstandings, or difficulties of any other pair can legitimize a new marriage. Any combination of this type is defined by Jesus adultery, not a stain that can be washed by a good confession, but a choice of death.

The disciple should be careful because the mentality, the permissiveness, the trivialization of sexuality, the dissolution of the costumes can easily make you forget the words of the master, to shake even the most solid and convincing belief that it is normal, humanizing, appreciate what but that is only a palliative, a makeshift, an expedient dictated by the "wisdom of this world."

not fair, does not render good service to those in need who occult the demands of Christian morality, those who show willing and offers partnerships that turn out to be inevitably accompanied by painful inner conflicts. One should always remember that part of the evangelical moral renunciation, sacrifice, cross and also the heroism of forced virginity to married people: "There are eunuchs who have chosen to remain so for the kingdom of heaven" (Mt 19 , 12).

The clear words of Jesus but the disciples did not give any license to judge, to condemn, to humiliate, to marginalize those who have failed in their married life. It is, in general, people who have gone through great suffering and who have lived a dramatic situation. For them, it sometimes proves impossible to implement the project of Christian marriage. The community is called to express to them the tenderness and understanding of the teacher who does not put out a smoldering wick or break the bruised reed (Isa 42.3).

The fourth case is that of the oath (vv. 33-37).

During the exile in Babylon, the Israelites had assimilated, among other bad habits, even to swear inappropriately. They came to the point of no longer make a statement without accompanying it with a few curses. To avoid pronouncing the name of God resorted to the formulas less demanding: they swore by heaven, for the temple, for the land, for their parents, for their head. An essay of the second century. BC recommended that "your mouth get used to not swear, used to not take the name of the Holy" (Sir 23:9).

Jesus takes a stand against reckless habit and does so with his usual radical: "Do not swear at all ... Let your speech be yes if so, not when it is not, the rest comes from evil "(vv. 33-37).

It was not the desecration of the name of the Lord that worried him. There are other elements that make an oath is unacceptable. First it presupposes a pagan conception of God is imagined as an avenger, ready to hurl his thunderbolts against liars and perjured, then it is a symptom of a society in which the reigning mistrust, distrust, disloyalty, suspicion between them.

In the community of disciples of Jesus the oath is inconceivable because it is made up of people from the "pure heart" (Mt 5:8), led by the spirit of truth (Jn 14.17, 16.13), by banning them life every lie - as recommended by Paul - "put off falsehood, speak truth each one to your next second, because we are members one of another" (Eph. 4:25, 1 Pt 2.1).

Fernando Armellini (biblical scholar)