{"id":3086,"date":"2021-03-11T16:58:25","date_gmt":"2021-03-11T15:58:25","guid":{"rendered":"http:\/\/predication.net\/?p=3086"},"modified":"2021-11-24T20:07:45","modified_gmt":"2021-11-24T19:07:45","slug":"washing-the-foot","status":"publish","type":"post","link":"https:\/\/predication.net\/?p=3086","title":{"rendered":"WASHING THE FOOT"},"content":{"rendered":"\n

On the speeches and teachings of Jesus, which follow the news of his entry into Jerusalem, the optics of the optics again, and follow the thread of narration the exact dating that leads to the Last event dinner.
Evangelist Marek writes at the beginning of Chapter 14: “He was two days before the Passover and the Feast of the Unleavened Bread.” (Mark 14: 1) He then informs of the anointing in Bethany and the betrayal of Judas. Nat o continues with the words: “On the first day of the Feast of Unleavened Bread when they killed of the Passover lamb, they said to him about the disciples,\u00a0 Shall we go and prepare the Passover for you? ‘”(Mark 14:12) In contrast, the evangelist John uses and the only general statement: \u201cHe was about before the Easter holidays … At dinner … “(John 13: 1-2) The supper of which John informs takes place “before the Easter holidays,” while the synopsis describes the Last Supper as an Easter dinner. Therefore, it can be seen that, unlike John, they are based on a timetable shifted by one day.
We will still have to return to the often discussed problem of these different chronologies when considering Jesus’ Last Supper and the ordinance of Eucharist.<\/h2>\n

Jesus’ hour, let’s stay with John, who is in his report on the Last Supper, which Jesus spent with the disciples before his torture, emphasizes two specific things. First, he tells us that Jesus demonstrated to his disciple’s foot-washing service, which was the role of slaves. Regarding the washing of his feet, John also speaks of the prophecy of Judas’ betrayal and Peter’s denial. John’s second specific aspect is Jesus’ farewell speeches, of which the culmination is the high priestly prayer. To Your attention, would we had to focus on both focal topics. “It was about before the Easter holidays. Jesus knew that his hour has come to leave this world for the Father. And because he loved his world, he loved them to the extreme. “(John 13: 1). With the Last Supper comes Jesus’s” hour, “to which from the beginning of the whole acting (compare John 2,4). The essence of this lesson John indicates in two basic words: it is an hour “from the run,” “transition” ( meta basis), and at the same time an hour of love (agape) reaching to the extreme.
Ob and these concepts are mutually explanatory, and impossible to separate them from each other. Love itself is a transition process, transformation, emergence from the limitations of human existence
subordinate death. We are all separated and ultimately inaccessible to each other in a different bone that we cannot transcend. This at a glance, the impossible “meta base” takes place through love to the extreme. Come out of the boundaries closed in on each other individuality, that is agape – a breakthrough to what is divine.
Jesus’ “hour” is the hour of the great transition, the hour of great transformation. And this remelting of occurring and through agape. It’s agape “up to the extreme “- how does John want to anti-chip the last words of the Crucified:” It is finished ” – “pedestal.” (John 19:30). This end (body), this totally the surrender of oneself, the transformation of the whole being, is at the same time a gift of oneself to death. When in this place – as in many other places of the Gospel of John – Jesus says he came out from the Father and returns to it, we come to the ancient scheme of departure and return (exitus – reditus), which was developed mainly in Plotin’s philosophy. After all, however, going out and returning to John is something completely different from what this philosophical scheme means after them. For Pl\u00f3tin and his followers, “going out,” which replaces the divine act of creation, becomes descent and ultimately bankruptcy. It’s a fall from a height “One” towards ever lower zones of being. Return, on the contrary, consists in purification from matter, in the constant ascension and purification, which deprive the soul of that which is low and lead it back to union with that which is divine.<\/h2>\n

On the other hand, Jesus’ going out presupposes creation, not as decayed, but as a positive act of God’s will. This outing is a process of love, which shows its true essence precisely in descent – from the love of creation, from the love of the lost sheep -, and so what is truly divine is revealed in the descent. And Jesus, who returns to the Father, does not fear his own human nature as something defamatory. His descent’s goal was to receive and lift all humanity, to lead all people – “everybody” – home. At this return, something new happens: Jesus does not return on my own. It does not get rid of the body but draws everyone into itself (cf. John 12:32). Meta base and applies to everything. When in the 1st chapter of the Gospel of John he says that “his own” idiots) did not accept him (cf. John 1:11), now we hear that he loves “his” to the extreme (cf. John 13: 1).\u00a0 On his descent, he reassembled “his” – the great God’s family; made foreigners “their own.” But let’s listen to what the evangelist says next: Jesus “He got up from the table, took off his clothes, took a canvas apron, and he girded himself. Then he poured water into the sink and began washing the disciples’ feet and staring at the apron he was girded. “(John 13: 4-5) Jesus demonstrates to his disciples the ministry of a slave,” he humbled himself “(cf. Phil 2: 7).<\/h2>\n

In the great hymn to Christ in the Letter to the Philippians, Christ makes the opposite movement be as Adam. The first person from his humanity tried to reach for divinity. On the other hand, Christ descends from his deity into the sphere of humanity, “takes on the nature of servants” (cf. Phil 2,7), and becomes obedient to death on the cross. At the Last Supper, Jesus demonstrates the same in a single gesture. In a symbolic act, he expresses the whole depth of their salvation ministry. He undresses from his divine brightness, so to speak, kneels before us on his knees, washes and wipes our dirty feet to make us worthy to sit at a table at God’s wedding feast.<\/h2>\n

There is a paradoxical expression in the Apocalypse that they redeemed their redemption “in the blood of the Lamb” (Rev. 7.14). This means that what washes and purifies us is Jesus and love that goes to extremes. The act of washing and feet expresses the same fact: Jesus and the servant of liberation free us from our pride and makes us “pure,” able to unite with God.\u00a0<\/h2>\n\n\n\n

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On the speeches and teachings of Jesus, which follow the news of his entry into Jerusalem, the optics of the optics again, and follow the thread of narration the exact dating that leads to the Last event dinner.Evangelist Marek writes … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3086","post","type-post","status-publish","format-standard","hentry","category-nezaradene"],"yoast_head":"\nWASHING THE FOOT - predication.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/predication.net\/?p=3086\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"WASHING THE FOOT - 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