IN THE GETSEMAN GARDEN

/. On the way to Mount of Olives,
they sang praises and went up to the Mount of Olives, “with these words, the evangelists Matthew and Marek close their report on the Last Supper (Mt 26.30; Mk 14:26). Jesus’ Last Supper was already an Easter dinner, or it is not primarily a worship event. At its center is a prayer of thanksgiving and blessings, and it results in prayers. Jesus goes out into the night with his disciples, and he prays a prayer that is a remembrance of that night in which God destroyed the firstborn of Egypt and saved Israel with the blood of a lamb (ex. 12)
– goes out into the night, during which he will have to take on the fate of the lamb.
It is believed that due to the Passover, he himself celebrated in his own way, probably singing a few Psalms Hallelujah (Ps 113-118 and 136), which are grateful to God for saving Israel from Egypt, but at the same time in them, he also talks about the stone that the builders rejected, now is a wonderful way it has become a coal stone. In these psalms, ancient events become present again. Thanks for the release is also a call for help amid new anxieties and threats; in the words of the rejected stone, darkness is revealed and, at the same time, the hope of this night.
Jesus and his disciples pray the psalms of Israel. The idea about an event through which we can better understand the person of Jesus. Still, on the other hand, we can also better understand the psalms themselves, which is Jesus in a certain acquire a new entity, a new way of presence, and at the same time expand their horizons beyond the borders of Israel to the universal horizon. We will see that there is also a new vision of the person of David. In the canonical psaltery, David is considered the greatest composer of psalms. David shows himself as a petitioner for Israel, who gathers all the griefs and hopes of Israel, carries them within, and transforms them into prayer. Therefore, from now on, Israel can always pray with it, and its canto expresses your insides in the psalms, thanks to which also in the midst of every darkness he always receives new hope.

At a very early time, Jesus was in the nascent Church considered a new, real David, and so did the psalms could without disrupting continuity, and yet new to become part of a communion prayer with Jesus Christ. This ancient form of Christian prayer of the Psalms was aptly expressed by Augustine when he said that in the Psalms, Christ always speaks ahead, other times a body (cf. e.g., En. Ps. 60, in; 61,4; 85,1.5). No, through Jesus Christ, we too are a unique subject, and therefore we can truly speak to God in fellowship with him.
The process of reception and transposition, which begins with Jesus’ prayer of the Psalms, is a hallmark of the unity of the Old and New Testaments, which he himself teaches us. Jesus prays in full harmony with Israel, and yet he goes o Israel of a new type: the old Passover now appears to be a great model. New at Passover is Jesus himself, and real “Liberation” is taking place now, through the love that embraces all of humanity.
The intertwining of fidelity and novelty, which we can observe in the figure of Jesus in all chapters of our book, is also shown in further detail from the scene on Olive up. Jesus had spent the previous few nights in Beanies. He keeps this night, which he celebrates, like his Passover night, a rule that no one may leave the territory of Jerusalem whose borders have been extended to that night so that all pilgrims have the opportunity to keep this commandment. Jesus obeys the precepts and walks consciously to meet the traitor and his torture. If we look again at this moment behind the whole path of Jesus, we will see that even during it, there was such an intertwining of faithfulness and complete novelty: Jesus is an “Observer.” He celebrates the Jewish holidays. He prays in the temple.
He clings to Moses and the Prophets. At the same time, however, it transforms everything into something new: beginning with the Sabbath interpretation (cf. Mk 2:27; pores, also I. part, p. 122-128), through the orders of purity (cf. Mk 7), to the new interpretation of the Ten Commandments in the speech on the hill (cf. Mt 5: 17-48) and the cleansing of the temple (cf. Mt 21: 12-13 par.), which anticipates the end of the stone temple and announces the new temple, the new God at “In the Spirit and the truth” (John 4:24).
We have seen that all of this corresponds deeply to the deception of God’s will and, at the same time, leads to a decisive turn in the history of religions that have taken place. In the event of the cross. It was the intervention in the cleansing of the temple that significantly contributed to his death sentence on the cross. So his prediction came true, and a new cult began. “They came to a plot of land called Gentlemen,” he said to his disciples, ‘Sit here while I pray.’ “
(Mark 14:32) Gerhard Kroll comments on these words: “In the time of Jesus, this land at the foot of Olive Mountain was found by a mayor with an olive press where oil was produced … This press gave its name to the whole owner: Gentleman. There was a natural cave nearby,
which could provide Jesus and his disciples with safe, though not entirely comfortable, night shelter. ” (Auf den Spurenjesu – In the Footsteps of Jesus, p. 404)  Aetheria visited here at the end of the fourth century A “beautiful church” that turned the teeth of time into ruins, but the Franciscans in the twentieth century during the excavations they uncovered his remains. “The new Church of Jesus’ Death of Anxiety was completed in 1924. In its interior, the class’s foundations ecclesial Elegans ’[the church visited by the pilgrimage Aetheria] and the rock on which tradition … Jesus prayed. “(Kroll, p. 410)
It is one of the most venerable places in all of Christianity. Of course, the trees that grow there now do not come from the time of Jesus; Titus left the siege of Jerusalem cut down all the trees in the wide area. The olive mountain is the same as then. Whoever wakes up there will meet the drastic culmination of the mystery of our Redeemer:
Here Jesus experienced extreme abandonment, and all the misery of man is. Here the penetrating greatness of sin and evil penetrated his deepest nooks and crannies. Here a shiver seized him in anticipation of impending death. Here the kiss is a traitor. Here all the disciples left him. He also fought for me here. Saint John summarizes all these experiences and offers and their theological interpretation when he says: “… went out with his disciples from the brook Cedron. There was a garden. ” (John 18: 1). The same keyword is repeated at the end reports of the Passion of Jesus: “In those places where was crucified,  and the garden and a new grave in the garden, in which no one has lain yet. ” the word “garden” refers to the story of paradise and the first sin. He wants to indicate to us that this is a follow-up to the story. In the “garden,” there is a betrayal, but a garden is also a resurrection place. In the garden, Jesus is completely submitted to the Father’s will, accepted it as his own, and so the whole story changed.