Blood Prints Of The Gods Pdf 26
"Cain said to Abel his brother, ?Let us go out to the field'. And when they were in the field, Cain rose up against his brother Abel, and killed him. Then the Lord said to Cain, ?Where is Abel your brother?' He said, ?I do not know; am I my brother's keeper?' And the Lord said, ?What have you done? The voice of your brother's blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. When you till the ground, it shall no longer yield to you its strength; you shall be a fugitive and a wanderer on the earth'. Cain said to the Lord, ?My punishment is greater than I can bear. Behold, you have driven me this day away from the ground; and from your face I shall be hidden; and I shall be a fugitive and a wanderer on the earth, and whoever finds me will slay me'. Then the Lord said to him, ?Not so! If any one slays Cain, vengeance shall be taken on him sevenfold'. And the Lord put a mark on Cain, lest any who came upon him should kill him. Then Cain went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden" (Gen 4:2-16).
blood prints of the gods pdf 26
Brother kills brother. Like the first fratricide, every murder is a violation of the "spiritual" kinship uniting mankind in one great family, 11 in which all share the same fundamental good: equal personal dignity. Not infrequently the kinship "of flesh and blood" is also violated; for example when threats to life arise within the relationship between parents and children, such as happens in abortion or when, in the wider context of family or kinship, euthanasia is encouraged or practised.
9. But God cannot leave the crime unpunished: from the ground on which it has been spilt, the blood of the one murdered demands that God should render justice (cf. Gen 37:26; Is 26:21; Ez 24:7-8). From this text the Church has taken the name of the "sins which cry to God for justice", and, first among them, she has included wilful murder. 12 For the Jewish people, as for many peoples of antiquity, blood is the source of life. Indeed "the blood is the life" (Dt 12:23), and life, especially human life, belongs only to God: for this reason whoever attacks human life, in some way attacks God himself.
10. The Lord said to Cain: "What have you done? The voice of your brother's blood is crying to me from the ground" (Gen 4:10).The voice of the blood shed by men continues to cry out, from generation to generation, in ever new and different ways.
And how can we fail to consider the violence against life done to millions of human beings, especially children, who are forced into poverty, malnutrition and hunger because of an unjust distribution of resources between peoples and between social classes? And what of the violence inherent not only in wars as such but in the scandalous arms trade, which spawns the many armed conflicts which stain our world with blood? What of the spreading of death caused by reckless tampering with the world's ecological balance, by the criminal spread of drugs, or by the promotion of certain kinds of sexual activity which, besides being morally unacceptable, also involve grave risks to life? It is impossible to catalogue completely the vast array of threats to human life, so many are the forms, whether explicit or hidden, in which they appear today!
25. "The voice of your brother's blood is crying to me from the ground" (Gen 4:10). It is not only the voice of the blood of Abel, the first innocent man to be murdered, which cries to God, the source and defender of life. The blood of every other human being who has been killed since Abel is also a voice raised to the Lord. In an absolutely singular way, as the author of the Letter to the Hebrews reminds us, the voice of the blood of Christ, of whom Abel in his innocence is a prophetic figure, cries out to God: "You have come to Mount Zion and to the city of the living God ... to the mediator of a new covenant, and to the sprinkled blood that speaks more graciously than the blood of Abel" (12:22, 24).
It is the sprinkled blood. A symbol and prophetic sign of it had been the blood of the sacrifices of the Old Covenant, whereby God expressed his will to communicate his own life to men, purifying and consecrating them (cf. Ex 24:8; Lev 17:11). Now all of this is fulfilled and comes true in Christ: his is the sprinkled blood which redeems, purifies and saves; it is the blood of the Mediator of the New Covenant "poured out for many for the forgiveness of sins" (Mt 26:28). This blood, which flows from the pierced side of Christ on the Cross (cf. Jn 19:34), "speaks more graciously" than the blood of Abel; indeed, it expresses and requires a more radical "justice", and above all it implores mercy, 19 it makes intercession for the brethren before the Father (cf. Heb 7:25), and it is the source of perfect redemption and the gift of new life.
The blood of Christ, while it reveals the grandeur of the Father's love, shows how precious man is in God's eyes and how priceless the value of his life. The Apostle Peter reminds us of this: "You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot" (1 Pt 1:18-19). Precisely by contemplating the precious blood of Christ, the sign of his self-giving love (cf. Jn 13:1), the believer learns to recognize and appreciate the almost divine dignity of every human being and can exclaim with ever renewed and grateful wonder: "How precious must man be in the eyes of the Creator, if he ?gained so great a Redeemer' (Exsultet of the Easter Vigil), and if God ?gave his only Son' in order that man ?should not perish but have eternal life' (cf. Jn 3:16)!". 20
Furthermore, Christ's blood reveals to man that his greatness, and therefore his vocation, consists in the sincere gift of self. Precisely because it is poured out as the gift of life, the blood of Christ is no longer a sign of death, of definitive separation from the brethren, but the instrument of a communion which is richness of life for all. Whoever in the Sacrament of the Eucharist drinks this blood and abides in Jesus (cf. Jn 6:56) is drawn into the dynamism of his love and gift of life, in order to bring to its fullness the original vocation to love which belongs to everyone (cf. Gen 1:27; 2:18-24).
It is from the blood of Christ that all draw the strength to commit themselves to promoting life. It is precisely this blood that is the most powerful source of hope, indeed it is the foundation of the absolute certitude that in God's plan life will be victorious. "And death shall be no more", exclaims the powerful voice which comes from the throne of God in the Heavenly Jerusalem (Rev 21:4). And Saint Paul assures us that the present victory over sin is a sign and anticipation of the definitive victory over death, when there "shall come to pass the saying that is written: ?Death is swallowed up in victory'. ?O death, where is your victory? O death, where is your sting?' " (1 Cor 15:54-55).
The unconditional choice for life reaches its full religious and moral meaning when it flows from, is formed by and nourished by faith in Christ. Nothing helps us so much to face positively the conflict between death and life in which we are engaged as faith in the Son of God who became man and dwelt among men so "that they may have life, and have it abundantly" (Jn 10:10). It is a matter of faith in the Risen Lord, who has conquered death; faith in the blood of Christ "that speaks more graciously than the blood of Abel" (Heb 12:24).
39. Man's life comes from God; it is his gift, his image and imprint, a sharing in his breath of life. God therefore is the sole Lord of this life: man cannot do with it as he wills. God himself makes this clear to Noah after the Flood: "For your own lifeblood, too, I will demand an accounting ... and from man in regard to his fellow man I will demand an accounting for human life" (Gen 9:5). The biblical text is concerned to emphasize how the sacredness of life has its foundation in God and in his creative activity: "For God made man in his own image" (Gen 9:6).
By his words and actions Jesus further unveils the positive requirements of the commandment regarding the inviolability of life. These requirements were already present in the Old Testament, where legislation dealt with protecting and defending life when it was weak and threatened: in the case of foreigners, widows, orphans, the sick and the poor in general, including children in the womb (cf. Ex 21:22; 22:20-26). With Jesus these positive requirements assume new force and urgency, and are revealed in all their breadth and depth: they range from caring for the life of one's brother (whether a blood brother, someone belonging to the same people, or a foreigner living in the land of Israel) to showing concern for the stranger, even to the point of loving one's enemy.
49. The history of Israel shows how difficult it is to remain faithful to the Law of life which God has inscribed in human hearts and which he gave on Sinai to the people of the Covenant. When the people look for ways of living which ignore God's plan, it is the Prophets in particular who forcefully remind them that the Lord alone is the authentic source of life. Thus Jeremiah writes: "My people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns, that can hold no water" (2:13). The Prophets point an accusing finger at those who show contempt for life and violate people's rights: "They trample the head of the poor into the dust of the earth" (Amos 2:7); "they have filled this place with the blood of innocents" (Jer 19:4). Among them, the Prophet Ezekiel frequently condemns the city of Jerusalem, calling it "the bloody city" (22:2; 24:6, 9), the "city that sheds blood in her own midst" (22:3).
51. But there is yet another particular event which moves me deeply when I consider it. "When Jesus had received the vinegar, he said, ?It is finished'; and he bowed his head and gave up his spirit" (Jn 19:30). Afterwards, the Roman soldier "pierced his side with a spear, and at once there came out blood and water" (Jn 19:34). 350c69d7ab