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Tatāl cu doi fii pierduti (Luca 15:11).

Published on 10 February 2023 Hits: 1758

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Tatāl cu doi fii pierduti (Luca 15:11).


"Tatāl din parabolā nu e prea norocos: are doi fii diferiti, care însā, pînā la urmā, se aseamānā.
Amîndoi se poartā ca niste rāsvrātiti, intrā în conflict cu autoritatea paternā, îi saboteazā averea si statutul.
Fiecare greseste în felul sāu, dar amîndoi beneficiazā, fārā discriminare, de iubirea iertātoare a pārintelui lor.
1. Viata de exil a fiului risipitor e o investitie impulsivā într-o imagine utopicā a libertātii - un fel de cult juvenil al independentei nelimitate, al noutātii absolute. Numai cā renuntarea la dependenta fatā de 'asezarea' patriarhalā a lucrurilor de acasā, se transformā în dependenta degradantā fatā de un necunoscut ("s-a alipit de unul din locuitorii acelei tāri").
2. Cumintenia fratelui celui mare e folositā ca argument al superioritātii sale morale.
Îsi asumā virtutea ca pe un merit, ceea ce o anuleazā ca virtute.
Aluzia la farisei si cārturari este evidentā: se iubesc si se compātimesc pe ei însisi, sunt invidiosi pe sansa pācātosilor iertati.
Se atenteazā la libertatea lui Dumnezeu, care nu este lāsat sā dāruiascā, ci constrîns sā achite o geometricā notā de platā". (Andrei Plesu, Parabolele lui Iisus)

A father with two lost sons (Luke 15:11).

 

"The father in the parable is not very lucky: he has two different sons, who, in the end, are alike.
Both of them behave like scoundrels, come into conflict with the paternal authority, sabotage his wealth and status.
Eachone makes mistakes in their own way, but both benefit, without discrimination, from their father's forgiving love.
1. The exile life of the prodigal son is an impulsive investment in a utopian image of freedom - a kind of juvenile cult of unlimited independence, of absolute novelty. The renunciation of dependence on the patriarchal 'settlement' of things at home turns into a degrading dependence on an unknown ("he stuck to one of the inhabitants of that country").
2. The integrity of the older brother is used as an argument of his moral superiority.
He assumes virtue as a merit, which cancels it as virtue.
The allusion to the Pharisees and scribes is obvious: they love and pity themselves, they are envious of the chance of forgiven sinners.
The freedom of God is but forced to pay a poor payment note". (Andrei Plesu, Parablele lui Iisus

 

 

 

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