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The devil offers Jesus to

I stop at a beautiful passage in the text of Benedict XVI "Jesus of Nazareth." In reflecting on the Gospel of temptations in the desert, the Pope makes clear that the devil is proper to offer the vain aspiration earthly power as an end in itself. Be wrong to reduce the salvific mission of Christ to a temporal kingdom, his kingdom is not of this world because "in the fight against Satan has conquered Jesus against fraudulent deification of power and welfare, lying to the promise of a future that, through the power and the economy, ensures all to all, in opposition to the God of God, God as the true good of man. "

How many times we have not confused the Kingdom of God with forms of power, cultural or economic? It is true that Christ's kingdom when it governs a particular party, when some moral lives, or when certain economic or social criteria. No. They were wrong Jesus' followers who believed that the Messiah would free them from an oppressive empire indeed. The liberation that Jesus offers is more radical: a liberation from sin and death.

And therefore, there is always the temptation (the same as that offered by the demon lord) of wanting to build a "social Kingship of Christ," which some Christians have, by opting for power, and yes much ideological reductionism. The policy does not save. The act can not redeem. The kingdom of God, says Benedict XVI himself in this book, is the very person of Jesus. God himself, who takes our flesh and redeems us. Read the Pope:

"The devil leads to the Lord in a vision to a high mountain. It shows all the kingdoms of the earth and its splendor, and gives dominion over the world. Is not it precisely the mission of the Messiah? Should not He be just the king of the world that meets all the land in a great kingdom of peace and prosperity?

meet the Risen Lord to his own <> (cf. Mt 28, 16) and says: <> (28, 18). Here are two new and different aspects: the Lord has power in heaven and on earth. And just who has all this power has the real power, the saving power. Without the sky, earthly power is always ambiguous and fragile. Only the power that comes under the discretion and the trial of heaven, ie God, may be a power for good. And only the power that is under the blessing of God can be trusted.

But back to the temptation. Its real content becomes visible when we see how it will always adopting new ways throughout history. In the course of centuries, in various forms, this temptation has been to ensure through the power of faith, and faith has always run the risk of being stifled precisely the embrace of power. The struggle for freedom of the Church the struggle for the kingdom of Jesus can not be identified with any political structure, must be fought in all ages. Indeed, the merger between faith and political power always comes at a price of faith is at the service of power and must bend to its criteria.

The tempter is not so crass as to propose directly worship the devil. Only offers us decide for reason to prefer a planned and organized world in which God can occupy a place, but as a private matter, without interfering in our essential purposes.

Therefore, the third temptation of Jesus is being tempted fundamental concerns the question of what should make a world savior. This arises during the course of the life of Jesus. Openly appears again in one of the decisive moments of his way. Peter had already made on behalf of the disciples his confession of faith in Messiah Jesus Christ, the Son of the living God, and thus made that faith is based on the Church and creating the new community of faith grounded in Christ. But precisely at this crucial moment in which the face of <> knowledge is manifest and crucial differentiator of Jesus and begins to form a new family presented here the tempter, the danger of putting it all wrong. The Lord immediately explains that the concept of Messiah is to be understood from the entirety of the prophecy, does not mean worldly power, but the cross and completely different new community born of the cross.

But Peter had not understood in these terms: <>: "! God forbid, Lord! That can not happen to you ">>. Just reading these words on the background the story of temptation, and his reappearance at the decisive moment, incredibly hard to understand the answer of Jesus: < > (Mt. 16, 22s).

Interpreting Christianity as a recipe for progress and recognize the common good as the real purpose of all religions, Christianity also is a new form of the same temptation.

But Jesus also tells us what Satan objected to what he said to Peter and what he said back to the disciples at Emmaus, no kingdom of this world is the Kingdom of God, none ensures salvation of humanity at all. The human realm remains human, and that claims it can build the world as Satan's deception, drops the world in his hands.

the big question arises: what has Jesus really brought the world? The answer is very simple: God. He has brought God. Now we know his face, we can now invoke. Now we know the path that we human beings in this world. Jesus has brought God and with God the truth about our origin and destiny: faith, hope and love. Only our hardness of heart makes us think this is an understatement. Yes, the power of God in this world is a silent power, but power is real, lasting. The cause of God seems to be always in agony. However, it always shows what really endures and saves. The kingdoms of the earth, that Satan put in his time with the Lord, have been tumbling all. His glory has proved appearance. But the glory of his love, has not disappeared or gone.

In the fight against Satan conquered Jesus against fraudulent deification of power and welfare, lying to the promise of a future that, through the power and the economy, ensures everything to everyone, he opposes the divine nature of God, God as the true good of man. Front to the invitation to worship power, the Lord pronounces some words of Deuteronomy, the same book he also cited the devil <> (Mt 4, 10, cf. Deut. 6, 13). The fundamental precept of Israel is also the main provision for Christians worship only God. Like Mark, Matthew also concludes the story of temptation with the words: <> (Mt 4, 11, Mc. 1, 13). "