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I QUATTRO CAVALIERI DELL'APOCALISSE
Per una filosofia della storia
I quattro cavalieri dell'Apocalisse (cap. 6) che cosa rappresentano? Essi portano distruzione e rovina. Non vengono presentati come liberatori di Israele dal giogo romano, ma come flagelli dell'umanità intera. Quindi sono simboli astratti, che si succedono nel corso del processo storico a motivo della diversa tipologia di male che simboleggiano.
Una certa tradizione cristiana ha creduto di ravvisare p.es. nel cavaliere del cavallo bianco la popolazione barbarica dei Parti, grandi esperti nell'uso dell'arco e grandi nemici dei romani nel I sec. Ma questa interpretazione è riduttiva.
La vera novità nel quadro a tinte fosche dipinto dall'autore dell'Apocalisse sta piuttosto nell'aver voluto dare a questi emblemi della negatività una connotazione storica, seppure in chiave di filosofia e teologia della storia.
Nell'A.T. già i profeti come Ez. 14,21 o Ger. 15,2 avevano individuato le disgrazie peggiori dell'umanità : fame, guerra, peste, bestie feroci e schiavitù. Ma questi mali venivano considerati equivalenti, tant'è che potevano anche colpire contemporaneamente in luoghi diversi (p.es. le bestie feroci colpivano in genere i lavoratori della terra). Non c'era una vera e propria filosofia o teologia della storia. Quelle figure non erano evocative di processi storici, né rappresentavano delle categorie metastoriche (che nell'Apocalisse, peraltro, vengono in qualche modo standardizzate).
In Zc. 1,8-10 si nota benissimo che l'arrivo dei quattro cavalieri è simultaneo; peraltro essi hanno semplici funzioni di controllo e non di conquista stricto sensu, in quanto il dominio (in quel caso del sovrano Dario) è già consolidato.
In Lv. 26,14 ss. le sciagure non sono che maledizioni che si susseguono come minacce terribili il cui grado di severità aumenta in misura proporzionale alle forme di disobbedienza nei confronti della legge mosaica. Non c'è filosofia della storia, ma solo ipotesi di castighi severissimi: il paternalismo autoritario e moralistico del Levitico è evidente.
Viceversa, nell'Apocalisse si ha la netta sensazione che i mali rappresentati dai quattro cavalieri siano delle realtà inevitabili, imprescindibili, in quanto la perdizione del genere umano appare senza via di scampo. La colpa è priva di remissione e deve essere scontata in mezzo al sangue e a una desolazione infinita.
Il cavallo bianco, in tal senso, sembra rappresentare l'uso della forza pura e semplice, senza ideologia. Il cavaliere è un campione nell'uso dell'arco. Tutti gli riconoscono la supremazia bellica. E' il trionfo dell'individualismo basato sull'abilità fisica. Potrebbe rappresentare benissimo gli imperi schiavistici.
Il cavallo rosso invece sembra rappresentare una sofisticazione dello schiavismo, forse il servaggio. Il cavaliere infatti ha il potere non solo di dominare con la forza delle armi, ma anche di far uccidere tra loro i sudditi che domina. Questo significa che con la sua spada egli difende questa o quella ideologia astratta, per un fine che resta sempre quello del potere politico.
Il terzo cavallo non sembra feroce, in apparenza, poiché il cavaliere ha in mano una bilancia con cui dà un valore alle cose: "una misura di frumento per un denaro e tre misure d'orzo per un denaro"(6,6). Cose, queste, che, a differenza dell'olio e del vino, vengono "danneggiate" - il che porta inevitabilmente alla fame, almeno in una parte dell'umanità . Questo forse significa che l'ideologia si è posta al servizio di interessi meramente economici, coi quali si gestisce il potere politico.
Ma il cavallo che fa più paura è il quarto, quello giallastro-verdastro, che rappresenta la morte, quello che domina "sulla quarta parte della terra", quello che, in virtù del numero incredibile di seguaci, è in grado di infliggere qualunque pena: spada, fame, malattie, belve feroci. Sembra qui di vedere un riferimento alle moltitudini di origine asiatica.
L'autore dell'Apocalisse è molto scettico sulla possibilità di liberarsi da questi flagelli e fa invocare da parte delle anime cristiane già morte la giustizia inflessibile ovvero la vendetta terribile del "Signore" santo e verace (6,10), che qui si deve presumere sia il Cristo in persona.
Forse anche questo aspetto alquanto truce del messia redivivo può aver indotto molti padri orientali della chiesa cristiana a dubitare dell'effettiva ortodossia di questo testo, che certo in questi passi è profondamente semita: diversamente dai padri occidentali, che sin dall'inizio non hanno avuto dubbi nel riconoscerlo come testo canonico.
Tuttavia, il Signore-Cristo dice di pazientare ancora, poiché prima si deve raggiungere un numero non meglio precisato di martiri (6,11). Il sesto sigillo, in tal senso, inaugura l'apocalisse vera e propria, perché sanziona la ribellione della natura alle forze malvagie dell'umanità . Cioè proprio nel momento in cui sembrava essere arrivato il peggio per l'uomo, ecco che si scatenano imponenti catastrofi naturali, nei cui confronti l'uomo è del tutto impotente.
Questo incredibile cataclisma obbliga tutti gli uomini, di qualunque rango o estrazione sociale, a rifugiarsi, al pari di uomini primitivi, presso spelonche e tra le rocce dei monti (6,15).
All'apertura del 7° sigillo non si salverà nessuno. Infatti sarà talmente grande la paura di morire che l'odio reciproco prevarrà su tutto e gli uomini si uccideranno proprio allo scopo di poter vivere. Le riserve di viveri saranno talmente scarse che l'unico modo di sopravvivere sarà quello di distruggersi a vicenda. Cioè invece di trovare un modo razionale di affrontare i cataclismi naturali, gli uomini preferiranno, vittime del loro individualismo e schiavi della logica della forza, di annientarsi a vicenda.
Non solo, ma -dice l'autore dell'Apocalisse- "il resto degli uomini che non furono uccisi da questi flagelli, non si ravvidero dalle opere delle loro mani, non cessò di prestar culto ai demoni e agli idoli d'oro, d'argento, di bronzo, di pietra e di legno, che non possono né vedere, né udire, né camminare; non rinunciò nemmeno agli omicidi, né alle stregonerie, né alla fornicazione, né alle ruberie"(9,20s.).
L'autore dell'Apocalisse esclude categoricamente la possibilità di una qualche forma di vera giustizia umana sulla terra. Gli uomini tendono inevitabilmente a farsi ingannare dalle apparenze, specie se queste sono un simulacro, una mimesi della vera giustizia.
L'Apocalisse, in tal senso, rappresenta la disperazione di una rivoluzione fallita e, nel contempo, l'ansia portata all'estremo di veder crollare l'impero romano o per cause endogene (la corruzione), o per cause esogene (pressioni barbariche), o in forza di sconvolgimenti naturali o in virtù di una speranza impossibile: il ritorno in vita del Cristo in veste gloriosa, da trionfatore, affinché gli apostoli possano dare un senso al mistero della tomba vuota.
Se l'Apocalisse è stata scritta da Giovanni, doveva appartenere agli scritti giovanili, che lo stesso Giovanni nella fase matura ha superato col quarto vangelo e con le lettere.
Probabilmente la prima redazione dell'Apocalisse è stata scritta sotto Nerone, prima della morte di Pietro e Paolo, al fine di trovare un riscatto teorico, morale, ai cristiani di origine ebraica.
La seconda redazione invece è forse stata scritta sotto il regno di Vespasiano o nei primi anni di Domiziano, o comunque dopo la catastrofe del 70. Questa versione doveva servire per riscattare i cristiani in senso lato, che non facevano più dell'ebraismo un elemento di distinzione.
Per apocalisse non si intende la distruzione del mondo, ma la fine del genere umano. A loro viene affidato il compito di sterminare e distruggere tutto e tutti così che il gioco preferito di Lucifero (osservare l'evoluzione umana e poi corromperla, appena prima di distruggerla) possa cominciare daccapo. Questa simpatica cosuccia gli è già riuscita una volta. I cavalieri tuttavia sono solo dei burattini, convinti di avere una missione e di essere quindi dalla parte del giusto. Dal loro punto di vista l'uomo è debole e corrotto, e loro ne incarnano semplicemente le piaghe peggiori. Guerra, fame, morte e malattia. Piaghe che a loro avviso l'umanità si è autoinflitta, e che quindi sono destinate a distruggerla personificate in loro.
La Guerra infatti è il risultato della violenza e dell'anarchia, oltre che dell'avidità , come la fame. Pestilenza e morte inoltre sono da imputare al disinteresse umano per il prossimo, oltre che una punizione celestiale. I Cavalieri possono risvegliarsi sia autonomamente che attraverso un rituale imposto, in ogni caso rinasceranno occupando il corpo di un essere vivente (angelo, demone, mortale..).
Altrove in queste pagine ho asserito che non esistono demoni o creature assegnati a particolari fenomeni naturali. E non mi sono contraddetto, poiché non sono i cavalieri a portare l'Apocalisse, bensì è l'Apocalisse ad evocare i cavalieri. Guerra ha sicuramente il potere di diffondere la violenza, ma è la sfiducia e la violenza dell'uomo ad evocare Guerra, che poi le sfrutta a suo piacimento. Sono la nostra indifferenza e l'abbandono del nostro simile ad evocare Carestia, Pestilenza e Morte e a conferire loro il potere. Non sono i cavalieri a corromperci, è la nostra corruzione a evocare i cavalieri.
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Articolo 31TIT2 $ E' Natale (ma io non ci sto dentro) à¿àº l*¡ i
à€ Â¤ 4Æ’€ LAME3.87 (beta 1, Sep 27 2000)UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUULAME3.87 (beta 1, Sep 27 2à¿àºÂ¢LBò à° i
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I QUATTRO CAVALIERI DELL'APOCALISSE
Per una filosofia della storia
I quattro cavalieri dell'Apocalisse (cap. 6) che cosa rappresentano? Essi portano distruzione e rovina. Non vengono presentati come liberatori di Israele dal giogo romano, ma come flagelli dell'umanità intera. Quindi sono simboli astratti, che si succedono nel corso del processo storico a motivo della diversa tipologia di male che simboleggiano.
Una certa tradizione cristiana ha creduto di ravvisare p.es. nel cavaliere del cavallo bianco la popolazione barbarica dei Parti, grandi esperti nell'uso dell'arco e grandi nemici dei romani nel I sec. Ma questa interpretazione è riduttiva.
La vera novità nel quadro a tinte fosche dipinto dall'autore dell'Apocalisse sta piuttosto nell'aver voluto dare a questi emblemi della negatività una connotazione storica, seppure in chiave di filosofia e teologia della storia.
Nell'A.T. già i profeti come Ez. 14,21 o Ger. 15,2 avevano individuato le disgrazie peggiori dell'umanità : fame, guerra, peste, bestie feroci e schiavitù. Ma questi mali venivano considerati equivalenti, tant'è che potevano anche colpire contemporaneamente in luoghi diversi (p.es. le bestie feroci colpivano in genere i lavoratori della terra). Non c'era una vera e propria filosofia o teologia della storia. Quelle figure non erano evocative di processi storici, né rappresentavano delle categorie metastoriche (che nell'Apocalisse, peraltro, vengono in qualche modo standardizzate).
In Zc. 1,8-10 si nota benissimo che l'arrivo dei quattro cavalieri è simultaneo; peraltro essi hanno semplici funzioni di controllo e non di conquista stricto sensu, in quanto il dominio (in quel caso del sovrano Dario) è già consolidato.
In Lv. 26,14 ss. le sciagure non sono che maledizioni che si susseguono come minacce terribili il cui grado di severità aumenta in misura proporzionale alle forme di disobbedienza nei confronti della legge mosaica. Non c'è filosofia della storia, ma solo ipotesi di castighi severissimi: il paternalismo autoritario e moralistico del Levitico è evidente.
Viceversa, nell'Apocalisse si ha la netta sensazione che i mali rappresentati dai quattro cavalieri siano delle realtà inevitabili, imprescindibili, in quanto la perdizione del genere umano appare senza via di scampo. La colpa è priva di remissione e deve essere scontata in mezzo al sangue e a una desolazione infinita.
Il cavallo bianco, in tal senso, sembra rappresentare l'uso della forza pura e semplice, senza ideologia. Il cavaliere è un campione nell'uso dell'arco. Tutti gli riconoscono la supremazia bellica. E' il trionfo dell'individualismo basato sull'abilità fisica. Potrebbe rappresentare benissimo gli imperi schiavistici.
Il cavallo rosso invece sembra rappresentare una sofisticazione dello schiavismo, forse il servaggio. Il cavaliere infatti ha il potere non solo di dominare con la forza delle armi, ma anche di far uccidere tra loro i sudditi che domina. Questo significa che con la sua spada egli difende questa o quella ideologia astratta, per un fine che resta sempre quello del potere politico.
Il terzo cavallo non sembra feroce, in apparenza, poiché il cavaliere ha in mano una bilancia con cui dà un valore alle cose: "una misura di frumento per un denaro e tre misure d'orzo per un denaro"(6,6). Cose, queste, che, a differenza dell'olio e del vino, vengono "danneggiate" - il che porta inevitabilmente alla fame, almeno in una parte dell'umanità . Questo forse significa che l'ideologia si è posta al servizio di interessi meramente economici, coi quali si gestisce il potere politico.
Ma il cavallo che fa più paura è il quarto, quello giallastro-verdastro, che rappresenta la morte, quello che domina "sulla quarta parte della terra", quello che, in virtù del numero incredibile di seguaci, è in grado di infliggere qualunque pena: spada, fame, malattie, belve feroci. Sembra qui di vedere un riferimento alle moltitudini di origine asiatica.
L'autore dell'Apocalisse è molto scettico sulla possibilità di liberarsi da questi flagelli e fa invocare da parte delle anime cristiane già morte la giustizia inflessibile ovvero la vendetta terribile del "Signore" santo e verace (6,10), che qui si deve presumere sia il Cristo in persona.
Forse anche questo aspetto alquanto truce del messia redivivo può aver indotto molti padri orientali della chiesa cristiana a dubitare dell'effettiva ortodossia di questo testo, che certo in questi passi è profondamente semita: diversamente dai padri occidentali, che sin dall'inizio non hanno avuto dubbi nel riconoscerlo come testo canonico.
Tuttavia, il Signore-Cristo dice di pazientare ancora, poiché prima si deve raggiungere un numero non meglio precisato di martiri (6,11). Il sesto sigillo, in tal senso, inaugura l'apocalisse vera e propria, perché sanziona la ribellione della natura alle forze malvagie dell'umanità . Cioè proprio nel momento in cui sembrava essere arrivato il peggio per l'uomo, ecco che si scatenano imponenti catastrofi naturali, nei cui confronti l'uomo è del tutto impotente.
Questo incredibile cataclisma obbliga tutti gli uomini, di qualunque rango o estrazione sociale, a rifugiarsi, al pari di uomini primitivi, presso spelonche e tra le rocce dei monti (6,15).
All'apertura del 7° sigillo non si salverà nessuno. Infatti sarà talmente grande la paura di morire che l'odio reciproco prevarrà su tutto e gli uomini si uccideranno proprio allo scopo di poter vivere. Le riserve di viveri saranno talmente scarse che l'unico modo di sopravvivere sarà quello di distruggersi a vicenda. Cioè invece di trovare un modo razionale di affrontare i cataclismi naturali, gli uomini preferiranno, vittime del loro individualismo e schiavi della logica della forza, di annientarsi a vicenda.
Non solo, ma -dice l'autore dell'Apocalisse- "il resto degli uomini che non furono uccisi da questi flagelli, non si ravvidero dalle opere delle loro mani, non cessò di prestar culto ai demoni e agli idoli d'oro, d'argento, di bronzo, di pietra e di legno, che non possono né vedere, né udire, né camminare; non rinunciò nemmeno agli omicidi, né alle stregonerie, né alla fornicazione, né alle ruberie"(9,20s.).
L'autore dell'Apocalisse esclude categoricamente la possibilità di una qualche forma di vera giustizia umana sulla terra. Gli uomini tendono inevitabilmente a farsi ingannare dalle apparenze, specie se queste sono un simulacro, una mimesi della vera giustizia.
L'Apocalisse, in tal senso, rappresenta la disperazione di una rivoluzione fallita e, nel contempo, l'ansia portata all'estremo di veder crollare l'impero romano o per cause endogene (la corruzione), o per cause esogene (pressioni barbariche), o in forza di sconvolgimenti naturali o in virtù di una speranza impossibile: il ritorno in vita del Cristo in veste gloriosa, da trionfatore, affinché gli apostoli possano dare un senso al mistero della tomba vuota.
Se l'Apocalisse è stata scritta da Giovanni, doveva appartenere agli scritti giovanili, che lo stesso Giovanni nella fase matura ha superato col quarto vangelo e con le lettere.
Probabilmente la prima redazione dell'Apocalisse è stata scritta sotto Nerone, prima della morte di Pietro e Paolo, al fine di trovare un riscatto teorico, morale, ai cristiani di origine ebraica.
La seconda redazione invece è forse stata scritta sotto il regno di Vespasiano o nei primi anni di Domiziano, o comunque dopo la catastrofe del 70. Questa versione doveva servire per riscattare i cristiani in senso lato, che non facevano più dell'ebraismo un elemento di distinzione.
Per apocalisse non si intende la distruzione del mondo, ma la fine del genere umano. A loro viene affidato il compito di sterminare e distruggere tutto e tutti così che il gioco preferito di Lucifero (osservare l'evoluzione umana e poi corromperla, appena prima di distruggerla) possa cominciare daccapo. Questa simpatica cosuccia gli è già riuscita una volta. I cavalieri tuttavia sono solo dei burattini, convinti di avere una missione e di essere quindi dalla parte del giusto. Dal loro punto di vista l'uomo è debole e corrotto, e loro ne incarnano semplicemente le piaghe peggiori. Guerra, fame, morte e malattia. Piaghe che a loro avviso l'umanità si è autoinflitta, e che quindi sono destinate a distruggerla personificate in loro.
La Guerra infatti è il risultato della violenza e dell'anarchia, oltre che dell'avidità , come la fame. Pestilenza e morte inoltre sono da imputare al disinteresse umano per il prossimo, oltre che una punizione celestiale. I Cavalieri possono risvegliarsi sia autonomamente che attraverso un rituale imposto, in ogni caso rinasceranno occupando il corpo di un essere vivente (angelo, demone, mortale..).
Altrove in queste pagine ho asserito che non esistono demoni o creature assegnati a particolari fenomeni naturali. E non mi sono contraddetto, poiché non sono i cavalieri a portare l'Apocalisse, bensì è l'Apocalisse ad evocare i cavalieri. Guerra ha sicuramente il potere di diffondere la violenza, ma è la sfiducia e la violenza dell'uomo ad evocare Guerra, che poi le sfrutta a suo piacimento. Sono la nostra indifferenza e l'abbandono del nostro simile ad evocare Carestia, Pestilenza e Morte e a conferire loro il potere. Non sono i cavalieri a corromperci, è la nostra corruzione a evocare i cavalieri.
ID3 {COMM eng PCNT TLEN 263000TCON RepTRCK 02TYER 2000TALB GREATEST HITS (Articolo 31)TPE1
Articolo 31TIT2 $ E' Natale (ma io non ci sto dentro) à¿àº l*¡ i
à€ Â¤ 4Æ’€ LAME3.87 (beta 1, Sep 27 2000)UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUULAME3.87 (beta 1, Sep 27 2à¿àºÂ¢LBò à° i
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Exevyahn:
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
Inviato: Sabato 1 Aprile 2006, 19:50:59 Oggetto:
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Questa è spam
I QUATTRO CAVALIERI DELL'APOCALISSE
Per una filosofia della storia
I quattro cavalieri dell'Apocalisse (cap. 6) che cosa rappresentano? Essi portano distruzione e rovina. Non vengono presentati come liberatori di Israele dal giogo romano, ma come flagelli dell'umanità intera. Quindi sono simboli astratti, che si succedono nel corso del processo storico a motivo della diversa tipologia di male che simboleggiano.
Una certa tradizione cristiana ha creduto di ravvisare p.es. nel cavaliere del cavallo bianco la popolazione barbarica dei Parti, grandi esperti nell'uso dell'arco e grandi nemici dei romani nel I sec. Ma questa interpretazione è riduttiva.
La vera novità nel quadro a tinte fosche dipinto dall'autore dell'Apocalisse sta piuttosto nell'aver voluto dare a questi emblemi della negatività una connotazione storica, seppure in chiave di filosofia e teologia della storia.
Nell'A.T. già i profeti come Ez. 14,21 o Ger. 15,2 avevano individuato le disgrazie peggiori dell'umanità : fame, guerra, peste, bestie feroci e schiavitù. Ma questi mali venivano considerati equivalenti, tant'è che potevano anche colpire contemporaneamente in luoghi diversi (p.es. le bestie feroci colpivano in genere i lavoratori della terra). Non c'era una vera e propria filosofia o teologia della storia. Quelle figure non erano evocative di processi storici, né rappresentavano delle categorie metastoriche (che nell'Apocalisse, peraltro, vengono in qualche modo standardizzate).
In Zc. 1,8-10 si nota benissimo che l'arrivo dei quattro cavalieri è simultaneo; peraltro essi hanno semplici funzioni di controllo e non di conquista stricto sensu, in quanto il dominio (in quel caso del sovrano Dario) è già consolidato.
In Lv. 26,14 ss. le sciagure non sono che maledizioni che si susseguono come minacce terribili il cui grado di severità aumenta in misura proporzionale alle forme di disobbedienza nei confronti della legge mosaica. Non c'è filosofia della storia, ma solo ipotesi di castighi severissimi: il paternalismo autoritario e moralistico del Levitico è evidente.
Viceversa, nell'Apocalisse si ha la netta sensazione che i mali rappresentati dai quattro cavalieri siano delle realtà inevitabili, imprescindibili, in quanto la perdizione del genere umano appare senza via di scampo. La colpa è priva di remissione e deve essere scontata in mezzo al sangue e a una desolazione infinita.
Il cavallo bianco, in tal senso, sembra rappresentare l'uso della forza pura e semplice, senza ideologia. Il cavaliere è un campione nell'uso dell'arco. Tutti gli riconoscono la supremazia bellica. E' il trionfo dell'individualismo basato sull'abilità fisica. Potrebbe rappresentare benissimo gli imperi schiavistici.
Il cavallo rosso invece sembra rappresentare una sofisticazione dello schiavismo, forse il servaggio. Il cavaliere infatti ha il potere non solo di dominare con la forza delle armi, ma anche di far uccidere tra loro i sudditi che domina. Questo significa che con la sua spada egli difende questa o quella ideologia astratta, per un fine che resta sempre quello del potere politico.
Il terzo cavallo non sembra feroce, in apparenza, poiché il cavaliere ha in mano una bilancia con cui dà un valore alle cose: "una misura di frumento per un denaro e tre misure d'orzo per un denaro"(6,6). Cose, queste, che, a differenza dell'olio e del vino, vengono "danneggiate" - il che porta inevitabilmente alla fame, almeno in una parte dell'umanità . Questo forse significa che l'ideologia si è posta al servizio di interessi meramente economici, coi quali si gestisce il potere politico.
Ma il cavallo che fa più paura è il quarto, quello giallastro-verdastro, che rappresenta la morte, quello che domina "sulla quarta parte della terra", quello che, in virtù del numero incredibile di seguaci, è in grado di infliggere qualunque pena: spada, fame, malattie, belve feroci. Sembra qui di vedere un riferimento alle moltitudini di origine asiatica.
L'autore dell'Apocalisse è molto scettico sulla possibilità di liberarsi da questi flagelli e fa invocare da parte delle anime cristiane già morte la giustizia inflessibile ovvero la vendetta terribile del "Signore" santo e verace (6,10), che qui si deve presumere sia il Cristo in persona.
Forse anche questo aspetto alquanto truce del messia redivivo può aver indotto molti padri orientali della chiesa cristiana a dubitare dell'effettiva ortodossia di questo testo, che certo in questi passi è profondamente semita: diversamente dai padri occidentali, che sin dall'inizio non hanno avuto dubbi nel riconoscerlo come testo canonico.
Tuttavia, il Signore-Cristo dice di pazientare ancora, poiché prima si deve raggiungere un numero non meglio precisato di martiri (6,11). Il sesto sigillo, in tal senso, inaugura l'apocalisse vera e propria, perché sanziona la ribellione della natura alle forze malvagie dell'umanità . Cioè proprio nel momento in cui sembrava essere arrivato il peggio per l'uomo, ecco che si scatenano imponenti catastrofi naturali, nei cui confronti l'uomo è del tutto impotente.
Questo incredibile cataclisma obbliga tutti gli uomini, di qualunque rango o estrazione sociale, a rifugiarsi, al pari di uomini primitivi, presso spelonche e tra le rocce dei monti (6,15).
All'apertura del 7° sigillo non si salverà nessuno. Infatti sarà talmente grande la paura di morire che l'odio reciproco prevarrà su tutto e gli uomini si uccideranno proprio allo scopo di poter vivere. Le riserve di viveri saranno talmente scarse che l'unico modo di sopravvivere sarà quello di distruggersi a vicenda. Cioè invece di trovare un modo razionale di affrontare i cataclismi naturali, gli uomini preferiranno, vittime del loro individualismo e schiavi della logica della forza, di annientarsi a vicenda.
Non solo, ma -dice l'autore dell'Apocalisse- "il resto degli uomini che non furono uccisi da questi flagelli, non si ravvidero dalle opere delle loro mani, non cessò di prestar culto ai demoni e agli idoli d'oro, d'argento, di bronzo, di pietra e di legno, che non possono né vedere, né udire, né camminare; non rinunciò nemmeno agli omicidi, né alle stregonerie, né alla fornicazione, né alle ruberie"(9,20s.).
L'autore dell'Apocalisse esclude categoricamente la possibilità di una qualche forma di vera giustizia umana sulla terra. Gli uomini tendono inevitabilmente a farsi ingannare dalle apparenze, specie se queste sono un simulacro, una mimesi della vera giustizia.
L'Apocalisse, in tal senso, rappresenta la disperazione di una rivoluzione fallita e, nel contempo, l'ansia portata all'estremo di veder crollare l'impero romano o per cause endogene (la corruzione), o per cause esogene (pressioni barbariche), o in forza di sconvolgimenti naturali o in virtù di una speranza impossibile: il ritorno in vita del Cristo in veste gloriosa, da trionfatore, affinché gli apostoli possano dare un senso al mistero della tomba vuota.
Se l'Apocalisse è stata scritta da Giovanni, doveva appartenere agli scritti giovanili, che lo stesso Giovanni nella fase matura ha superato col quarto vangelo e con le lettere.
Probabilmente la prima redazione dell'Apocalisse è stata scritta sotto Nerone, prima della morte di Pietro e Paolo, al fine di trovare un riscatto teorico, morale, ai cristiani di origine ebraica.
La seconda redazione invece è forse stata scritta sotto il regno di Vespasiano o nei primi anni di Domiziano, o comunque dopo la catastrofe del 70. Questa versione doveva servire per riscattare i cristiani in senso lato, che non facevano più dell'ebraismo un elemento di distinzione.
Per apocalisse non si intende la distruzione del mondo, ma la fine del genere umano. A loro viene affidato il compito di sterminare e distruggere tutto e tutti così che il gioco preferito di Lucifero (osservare l'evoluzione umana e poi corromperla, appena prima di distruggerla) possa cominciare daccapo. Questa simpatica cosuccia gli è già riuscita una volta. I cavalieri tuttavia sono solo dei burattini, convinti di avere una missione e di essere quindi dalla parte del giusto. Dal loro punto di vista l'uomo è debole e corrotto, e loro ne incarnano semplicemente le piaghe peggiori. Guerra, fame, morte e malattia. Piaghe che a loro avviso l'umanità si è autoinflitta, e che quindi sono destinate a distruggerla personificate in loro.
La Guerra infatti è il risultato della violenza e dell'anarchia, oltre che dell'avidità , come la fame. Pestilenza e morte inoltre sono da imputare al disinteresse umano per il prossimo, oltre che una punizione celestiale. I Cavalieri possono risvegliarsi sia autonomamente che attraverso un rituale imposto, in ogni caso rinasceranno occupando il corpo di un essere vivente (angelo, demone, mortale..).
Altrove in queste pagine ho asserito che non esistono demoni o creature assegnati a particolari fenomeni naturali. E non mi sono contraddetto, poiché non sono i cavalieri a portare l'Apocalisse, bensì è l'Apocalisse ad evocare i cavalieri. Guerra ha sicuramente il potere di diffondere la violenza, ma è la sfiducia e la violenza dell'uomo ad evocare Guerra, che poi le sfrutta a suo piacimento. Sono la nostra indifferenza e l'abbandono del nostro simile ad evocare Carestia, Pestilenza e Morte e a conferire loro il potere. Non sono i cavalieri a corromperci, è la nostra corruzione a evocare i cavalieri.
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Articolo 31TIT2 $ E' Natale (ma io non ci sto dentro) à¿àº l*¡ i
à€ Â¤ 4Æ’€ LAME3.87 (beta 1, Sep 27 2000)UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUULAME3.87 (beta 1, Sep 27 2à¿àºÂ¢LBò à° i
¤ 4€ 000)UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUULAME3.87 (beta 1, Sep 27 20à¿àº LÅ“Aà¿Â
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I QUATTRO CAVALIERI DELL'APOCALISSE
Per una filosofia della storia
I quattro cavalieri dell'Apocalisse (cap. 6) che cosa rappresentano? Essi portano distruzione e rovina. Non vengono presentati come liberatori di Israele dal giogo romano, ma come flagelli dell'umanità intera. Quindi sono simboli astratti, che si succedono nel corso del processo storico a motivo della diversa tipologia di male che simboleggiano.
Una certa tradizione cristiana ha creduto di ravvisare p.es. nel cavaliere del cavallo bianco la popolazione barbarica dei Parti, grandi esperti nell'uso dell'arco e grandi nemici dei romani nel I sec. Ma questa interpretazione è riduttiva.
La vera novità nel quadro a tinte fosche dipinto dall'autore dell'Apocalisse sta piuttosto nell'aver voluto dare a questi emblemi della negatività una connotazione storica, seppure in chiave di filosofia e teologia della storia.
Nell'A.T. già i profeti come Ez. 14,21 o Ger. 15,2 avevano individuato le disgrazie peggiori dell'umanità : fame, guerra, peste, bestie feroci e schiavitù. Ma questi mali venivano considerati equivalenti, tant'è che potevano anche colpire contemporaneamente in luoghi diversi (p.es. le bestie feroci colpivano in genere i lavoratori della terra). Non c'era una vera e propria filosofia o teologia della storia. Quelle figure non erano evocative di processi storici, né rappresentavano delle categorie metastoriche (che nell'Apocalisse, peraltro, vengono in qualche modo standardizzate).
In Zc. 1,8-10 si nota benissimo che l'arrivo dei quattro cavalieri è simultaneo; peraltro essi hanno semplici funzioni di controllo e non di conquista stricto sensu, in quanto il dominio (in quel caso del sovrano Dario) è già consolidato.
In Lv. 26,14 ss. le sciagure non sono che maledizioni che si susseguono come minacce terribili il cui grado di severità aumenta in misura proporzionale alle forme di disobbedienza nei confronti della legge mosaica. Non c'è filosofia della storia, ma solo ipotesi di castighi severissimi: il paternalismo autoritario e moralistico del Levitico è evidente.
Viceversa, nell'Apocalisse si ha la netta sensazione che i mali rappresentati dai quattro cavalieri siano delle realtà inevitabili, imprescindibili, in quanto la perdizione del genere umano appare senza via di scampo. La colpa è priva di remissione e deve essere scontata in mezzo al sangue e a una desolazione infinita.
Il cavallo bianco, in tal senso, sembra rappresentare l'uso della forza pura e semplice, senza ideologia. Il cavaliere è un campione nell'uso dell'arco. Tutti gli riconoscono la supremazia bellica. E' il trionfo dell'individualismo basato sull'abilità fisica. Potrebbe rappresentare benissimo gli imperi schiavistici.
Il cavallo rosso invece sembra rappresentare una sofisticazione dello schiavismo, forse il servaggio. Il cavaliere infatti ha il potere non solo di dominare con la forza delle armi, ma anche di far uccidere tra loro i sudditi che domina. Questo significa che con la sua spada egli difende questa o quella ideologia astratta, per un fine che resta sempre quello del potere politico.
Il terzo cavallo non sembra feroce, in apparenza, poiché il cavaliere ha in mano una bilancia con cui dà un valore alle cose: "una misura di frumento per un denaro e tre misure d'orzo per un denaro"(6,6). Cose, queste, che, a differenza dell'olio e del vino, vengono "danneggiate" - il che porta inevitabilmente alla fame, almeno in una parte dell'umanità . Questo forse significa che l'ideologia si è posta al servizio di interessi meramente economici, coi quali si gestisce il potere politico.
Ma il cavallo che fa più paura è il quarto, quello giallastro-verdastro, che rappresenta la morte, quello che domina "sulla quarta parte della terra", quello che, in virtù del numero incredibile di seguaci, è in grado di infliggere qualunque pena: spada, fame, malattie, belve feroci. Sembra qui di vedere un riferimento alle moltitudini di origine asiatica.
L'autore dell'Apocalisse è molto scettico sulla possibilità di liberarsi da questi flagelli e fa invocare da parte delle anime cristiane già morte la giustizia inflessibile ovvero la vendetta terribile del "Signore" santo e verace (6,10), che qui si deve presumere sia il Cristo in persona.
Forse anche questo aspetto alquanto truce del messia redivivo può aver indotto molti padri orientali della chiesa cristiana a dubitare dell'effettiva ortodossia di questo testo, che certo in questi passi è profondamente semita: diversamente dai padri occidentali, che sin dall'inizio non hanno avuto dubbi nel riconoscerlo come testo canonico.
Tuttavia, il Signore-Cristo dice di pazientare ancora, poiché prima si deve raggiungere un numero non meglio precisato di martiri (6,11). Il sesto sigillo, in tal senso, inaugura l'apocalisse vera e propria, perché sanziona la ribellione della natura alle forze malvagie dell'umanità . Cioè proprio nel momento in cui sembrava essere arrivato il peggio per l'uomo, ecco che si scatenano imponenti catastrofi naturali, nei cui confronti l'uomo è del tutto impotente.
Questo incredibile cataclisma obbliga tutti gli uomini, di qualunque rango o estrazione sociale, a rifugiarsi, al pari di uomini primitivi, presso spelonche e tra le rocce dei monti (6,15).
All'apertura del 7° sigillo non si salverà nessuno. Infatti sarà talmente grande la paura di morire che l'odio reciproco prevarrà su tutto e gli uomini si uccideranno proprio allo scopo di poter vivere. Le riserve di viveri saranno talmente scarse che l'unico modo di sopravvivere sarà quello di distruggersi a vicenda. Cioè invece di trovare un modo razionale di affrontare i cataclismi naturali, gli uomini preferiranno, vittime del loro individualismo e schiavi della logica della forza, di annientarsi a vicenda.
Non solo, ma -dice l'autore dell'Apocalisse- "il resto degli uomini che non furono uccisi da questi flagelli, non si ravvidero dalle opere delle loro mani, non cessò di prestar culto ai demoni e agli idoli d'oro, d'argento, di bronzo, di pietra e di legno, che non possono né vedere, né udire, né camminare; non rinunciò nemmeno agli omicidi, né alle stregonerie, né alla fornicazione, né alle ruberie"(9,20s.).
L'autore dell'Apocalisse esclude categoricamente la possibilità di una qualche forma di vera giustizia umana sulla terra. Gli uomini tendono inevitabilmente a farsi ingannare dalle apparenze, specie se queste sono un simulacro, una mimesi della vera giustizia.
L'Apocalisse, in tal senso, rappresenta la disperazione di una rivoluzione fallita e, nel contempo, l'ansia portata all'estremo di veder crollare l'impero romano o per cause endogene (la corruzione), o per cause esogene (pressioni barbariche), o in forza di sconvolgimenti naturali o in virtù di una speranza impossibile: il ritorno in vita del Cristo in veste gloriosa, da trionfatore, affinché gli apostoli possano dare un senso al mistero della tomba vuota.
Se l'Apocalisse è stata scritta da Giovanni, doveva appartenere agli scritti giovanili, che lo stesso Giovanni nella fase matura ha superato col quarto vangelo e con le lettere.
Probabilmente la prima redazione dell'Apocalisse è stata scritta sotto Nerone, prima della morte di Pietro e Paolo, al fine di trovare un riscatto teorico, morale, ai cristiani di origine ebraica.
La seconda redazione invece è forse stata scritta sotto il regno di Vespasiano o nei primi anni di Domiziano, o comunque dopo la catastrofe del 70. Questa versione doveva servire per riscattare i cristiani in senso lato, che non facevano più dell'ebraismo un elemento di distinzione.
Per apocalisse non si intende la distruzione del mondo, ma la fine del genere umano. A loro viene affidato il compito di sterminare e distruggere tutto e tutti così che il gioco preferito di Lucifero (osservare l'evoluzione umana e poi corromperla, appena prima di distruggerla) possa cominciare daccapo. Questa simpatica cosuccia gli è già riuscita una volta. I cavalieri tuttavia sono solo dei burattini, convinti di avere una missione e di essere quindi dalla parte del giusto. Dal loro punto di vista l'uomo è debole e corrotto, e loro ne incarnano semplicemente le piaghe peggiori. Guerra, fame, morte e malattia. Piaghe che a loro avviso l'umanità si è autoinflitta, e che quindi sono destinate a distruggerla personificate in loro.
La Guerra infatti è il risultato della violenza e dell'anarchia, oltre che dell'avidità , come la fame. Pestilenza e morte inoltre sono da imputare al disinteresse umano per il prossimo, oltre che una punizione celestiale. I Cavalieri possono risvegliarsi sia autonomamente che attraverso un rituale imposto, in ogni caso rinasceranno occupando il corpo di un essere vivente (angelo, demone, mortale..).
Altrove in queste pagine ho asserito che non esistono demoni o creature assegnati a particolari fenomeni naturali. E non mi sono contraddetto, poiché non sono i cavalieri a portare l'Apocalisse, bensì è l'Apocalisse ad evocare i cavalieri. Guerra ha sicuramente il potere di diffondere la violenza, ma è la sfiducia e la violenza dell'uomo ad evocare Guerra, che poi le sfrutta a suo piacimento. Sono la nostra indifferenza e l'abbandono del nostro simile ad evocare Carestia, Pestilenza e Morte e a conferire loro il potere. Non sono i cavalieri a corromperci, è la nostra corruzione a evocare i cavalieri.
ID3 {COMM eng PCNT TLEN 263000TCON RepTRCK 02TYER 2000TALB GREATEST HITS (Articolo 31)TPE1
Articolo 31TIT2 $ E' Natale (ma io non ci sto dentro) à¿àº l*¡ i
à€ Â¤ 4Æ’€ LAME3.87 (beta 1, Sep 27 2000)UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUULAME3.87 (beta 1, Sep 27 2à¿àºÂ¢LBò à° i
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Exevyahn:
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
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Dj The Emperor
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Three Swedish switched witches watch three Swiss Swatch watch switches. Which Swedish switched witch watch which Swiss Swatch watch Switch? Ti prego Dj, non ce lo chiudere...
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àˆ uno svago per me e Prime, non sai cosa abbiamo intenzione di fare per sfogarci... Ne te lo diremo...
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Exevyahn:
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
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SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti
SF Name Maker
(Apprendista) Sommo Signore dei Panzerotti