A Morte da Lei

A MORTE DA LEI

Fernando Carlos M. Rodrigues

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2

- Introdução ................................. ................................................. .................................. .................................. ................................ .............................. .............. 2 ................................................. ................................ .................................. .................................. ...................... ...... 8 - I - Deus e a Lei ................................. - II - O Nascimento da Lei .............................................. .............................................................. ................................. ......................... ........ 9 F unção da d a Lei L ei ............................... ................................................ ................................. ................................ .............................12 .............12 - III - A Função d a Lei e Mandamentos do Senhor ................................... ................................... 14 - IV - Mandamentos da ............................................... .................................. ................................. ............... 23 - V - Rompimento Necessário ............................... ................................... 26 - VI - Rejeição ao Pecado e Renovação da Consciência ................................... ...................................................... ................................ ................ 32 - VII - Mas, e os Nossos Pecados? ...................................... - VIII – A Mente Autojustificada .............................................. .............................................................. ......................... ......... 38 ................................................ ....................... ....... 77 - IX - O Relacionamento com os Legalistas ................................ ................................................ ................................. ............................ ............. 86 - X – Acerca do Mérito Humano .............................. .................................................. ................................. ................................. ................ 94 - XI – O Evangelho de Paulo .................................. .................................................. ................................ ................................. ................. 99 - XII – A Inutilidade da Lei .................................. - XIII – Lei e Graça: Absolutamente Excludentes Entre Si ........................ ........................ 102 ................................................. .................................. ......................... ....... 104 - XIV – A Verdade Que Liberta ................................. Dif iculdades .......................... .......................... 106 - XV – Sempre Atuantes, Mesmo Diante das Dificuldades ................................................. .................................. .................................. ................................. ................... 108 - XVI – O Mundo ................................. ................................................... .................................. ................................ ........................ ........ 109 - Considerações Finais .................................

“Tudo que a Lei diz, aos que vivem na Lei o diz” (Rm 3:19) “Se sois guiados pelo Espírito não estais sob a Lei” (Gl 5:18) “Todos os que são guiados pelo Espírito de Deus são filhos de Deus” (Rm 8:14) INTRODUÇÃO

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3

- Por que quem está sob a Lei não pode estar na Graça? (Gl 5:4) 5 :4) - Por que a força do pecado é a Lei, e não a Graça? (I Co 15:56) - A Graça incentiva o pecado? (Rm 5:20 – 6:2) - A morte da Lei é uma u ma licença para a libertinagem? (I Co 6:12) - “E conhecereis a Verdade e a Verdade vos libertará”  (Jo 8:32). Que verdade? Libertará de quê? Para quê? - “Por “Por que há de ser julgada a minha liberdade pela consciência alheia?”  (I Co 10:29) O que o apóstolo Paulo quis ensinar aqui? - “A fé que tens, tem-na para ti mesmo, perante Deus. Bem-aventurado  é aquele que não se condena naquilo que aprova”  (Rm 14:22). O que significa isso, na prática? - “Se o coração não nos acusar, temos confiança diante de Deus”  (I Jo 3:21). E aí? - Se a salvação é pela Graça e a Graça é favor imerecido, o mérito humano não tem valor algum nem deve ser buscado? - O fato de que a salvação é pela fé e não tem a ver com a moral significa que o cristão não precisa zelar por sua s ua imagem? - Se morremos para a Lei/legalismo (justificação diante de Deus pelos nossos méritos através de parâmetros legitimadores da nossa  justiça), estamos desobrigados de uma vida na “legalidade”? - Por que a letra mata e o Espírito vivifica? (II Co 3:6) - O que é Justiça da Lei e o que é Justiça de Deus? (II Co 5:21; Fp 3:9) - O que é justiça que procede de lei e justiça que procede de fé? - O que é “aperfeiçoar-se “aperfeiçoar-se na carne”? (Gl carne”? (Gl 3:3) - O que é a “Lei “Lei do pecado e da morte”? (Rm morte”? (Rm 8:2) - “Tudo que a Lei diz, aos que vivem na Lei o diz”  (Rm 3:19). Você vive na Lei ou na Graça de Cristo? - O que é o ministério da morte e da condenação? (II Co 3:7-9) 3:7 -9) - Por que, afinal, a Palavra da Cruz é escândalo e loucura? (I Co 1:23) 1:2 3) - No episódio da mulher adúltera (Jo 8:1-11), Jesus desmoralizou os moralistas de plantão em vez de julgar e condenar a transgressora.

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4

- Por que e como a lei domina o homem enquanto ele vive? (Rm 7:1) - Por que o domínio do pecado é sobre quem está debaixo da Lei, e não sobre quem está livre dela, na Graça de Cristo? (Rm 6:14) - Por que a Lei desperta toda sorte de concupiscência? (Rm 7:8) - O que é estar sujeito à Lei e o que é estar livre da Lei? (Rm 7:6) - O que é o evangelho da “circuncisão” “ci rcuncisão” e o da “incircuncisão”? (Gl 2:7) - Por que precisamos morrer para o estatuto da autojustificação (a Lei) a fim de pertencermos àquele que ressuscitou dentre os mortos e assim vivermos e frutificarmos para Deus? (Rm 7:4; Gl 2:19) - Qual o comportamento de quem busca justificação na justiça da d a Lei? - Qual a opinião de Cristo sobre esse comportamento? - O que é um legalista? - O que é autojustificação? - Por que, no reino dos céus, publicanos e meretrizes  precedem  religiosos moralistas e autojustificados? (Mt 21:31) - Deus disse: “Achei a Davi, filho de Jessé, um homem segundo o meu  coração, que fará toda a minha vontade” (At vontade”  (At 13:22). Jesus é chamado de “O Filho de Davi”. Mesmo com tanto prestígio diante de Deus, por que, na religião dita cristã, ninguém ningu ém aconselha: “Seja como Davi”? - O que havia de tão bom em Davi (adúltero, assassino frio, desbocado, atrevido...) que fazia dele um homem segundo o coração de Deus? - Como é, afinal, um homem segundo o coração de Deus?  - Por que Paulo tratou de vários pecados na igreja (muitos dos quais constavam claramente no estatuto mosaico), mas não se referiu à Lei como referencial de acusação e condenação por esses pecados? - Por que Paulo jamais citou a Lei como parâmetro de conduta para os discípulos nem ordenou a submissão a ela? - Por que a Lei é fraca e inútil para o aperfeiçoamento? (Hb 7:18) - Como é possível o homem interior renovar-se interior renovar-se de dia em dia, ainda que o homem exterior se exterior se corrompa? (II Co 4:16) - Por que o poder de Cristo se aperfeiçoa na nossa fraqueza? (II Co 12:9)

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5

- Por que, para o apóstolo dos gentios, discussões e debates sobre a Lei são inúteis e fúteis? (Tt 3:9) - Para Paulo, o que é “desfazer “desfazer o escândalo da cruz” ? (Gl 5:11) - Por que, para Pedro, impor a Lei aos discípulos é “tentar “ tentar a Deus” ? (At 15:10) - O que significa: “A “A Lei não procede de fé” ? (Gl 3:12) - Se a Lei não procede de fé e “sem “sem fé é impossível agradar a Deus”  (Hb 11:6), como pode alguém agradar a Deus com obras da Lei? - “Se a justiça procede da Lei, Cristo morreu em vão”  (Gl 2:21). O que significa isso? - Se a justificação pela Lei anula o sacrifício de Cristo (Gl 2:21), por que muitos ainda insistem na sujeição ao estatuto mosaico? - Se quem está sob a Lei está sob maldição (Gl 3:10), por que tantos cristãos sujeitam-se a ela? - Por que “Quem “Quem ama ao próximo tem cumprido a Lei”? (Rm Lei”?  (Rm 13:8) - O que foi que eu destruí e que, se eu tornar a edificar, constituir-meei transgressor? (Gl 2:18) - O que significa “ser “ser achado nele, não tendo justiça própria, que   procede de lei, senão a que é mediante a fé em Cristo, a justiça que   procede de Deus, baseada na fé” ? (Fp 3:9) - Cristo foi constituído sacerdote, não conforme a lei de mandamento  carnal , mas segundo o poder de vida indissolúvel  (Hb 7:16). Qual a diferença? O que é essa “lei de d e mandamento carnal”? - “...quando “...quando se muda o sacerdócio, necessariamente necessariamente há também mudança  de lei” (Hb lei” (Hb 7:12). O que significa isto? - “Levai as cargas uns dos outros e, assim, cumprireis a lei de Cristo”  (Gl 6:2). O que significa isso? O que é a Lei de Cristo? (I Co 9:20-21) - O que foi decidido no “Concílio de Jerusalém” sobre a imposição da Lei aos discípulos (At 15:5-21)? A “religião cristã” segue a decisão apostólica? - Religião Cristã, Cristianismo e Evangelho são a mesma coisa? - Se o fardo de Cristo é leve (Mt 11:30), por que o da religião cristã é cristã  é

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6

- O que é servir em novidade de espírito e não na caducidade da letra? (Rm 7:6) - Se Cristo veio para que tivéssemos vida em abundância (Jo 10:10), por que sujeitar-nos ao ministério da morte e condenação? (II Co 3:7-9) - Por que quem adora a Deus em espírito e se gloria em Cristo não confia na carne? (Fp 3:3) O que q ue é confiar na carne? - Por que as cartas paulinas se caracterizam pelas advertências contra o legalismo  (justificar-se e servir na caducidade da letra/Lei) e contra os legalistas (os legalistas (os que se autojustificam e servem na caducidade da letra/Lei), e não pela neurose contra a transgressão da Lei? - “Pois isto:  ‘Não adulterarás’, ‘Não matarás’, ‘Não furtarás’, ‘Não  cobiçarás’, e se há qualquer outro mandamento, tudo nesta palavra se  resume: ‘Amarás ao teu próximo como a ti mesmo’”  (Rm 13:9). O que significa isso? - O cristianismo deu ouvidos às advertências de Paulo sobre o legalismo ou “entronizou” os legalistas, “judaizou-se” e adotou de vez o “outro evangelho” (mistura de Lei e Graça), abominado pelo apóstolo dos gentios? (Gl 1:6-9) - Por que muitos cristãos assemelham-se muito mais aos fariseus que conspiraram para matar Jesus do que aos apóstolos e discípulos? d iscípulos? - Por que, em vez de serem conhecidos pelo amor ao próximo (Jo 13:34), pela mansidão e pela humildade (Mt 11:29), muitos cristãos são conhecidos pela postura extremamente arrogante, julgadora, rotuladora, isolacionista e desprezadora do próximo? - Quem são e onde estão os que, naquele dia , dirão: “Senhor, “Senhor, em teu  nome não profetizamos? Não expulsamos demônios? Não fizemos  “Nunca vos conheci” (Mt maravilhas?” , e que ouvirão: “Nunca conheci” (Mt 7:22-23)? - Se “a misericórdia triunfa sobre o juízo”  (Tg 2:13), por que tantos cristãos confessos são conhecidos exatamente pela notória falta de misericórdia e pelo duro juízo sobre o próximo? - Por que a Lei suscita a ira (Rm 4:15)? - Por que tantos cristãos odeiam tanto? Entre tudo o que há no Novo Testamento sobre a Lei, chamam a atenção as várias afirmações paulinas de que morremos para a Lei, bem

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7

No cristianismo sempre houve o temor de se declarar que quem está na Graça de Cristo não pode estar sujeito à Lei Mosaica, bem como um verdadeiro pânico diante da afirmação paulina de que a Lei (e qualquer referencial meritório de autojustificação para salvação) morreu para quem está em Cristo. Há quem receosamente chame a Lei de “a outra verdade” ou de “a não-Graça”. Paulo a chamou claramente de “a força do pecado”. Para Paulo, a palavra “lei” designava a Lei Mosaica e também qualquer outro referencial legitimador da justiça própria do homem (fora da  justificação gratuita em Cristo, tudo é autojustificação humana por mérito próprio, tudo é justiça que “ procede “ procede de lei” e, lei” e, portanto, anula a Graça de Cristo). Essa busca pela autojustificação autojustificação procedente de lei domina lei  domina o homem enquanto ele vive, e para livrar-se de tal domínio , o homem natural precisa confrontá-lo em um processo contínuo de renovação da sua mente autojustificada, exercitando a rejeição de qualquer justiça própria  para  salvação e salvação e aprendendo a confiar apenas na Justiça de Cristo, ou Justiça do Calvário, ou ainda Justiça de Deus, que provém de fé, e não de lei. Só há “vida na Graça” com a “morte da lei”. Fora disso, o que existe é a busca de autojustificação. Na cruz do Calvário, Cristo aboliu na própria carne toda forma de legitimação da justiça humana para salvação (a Lei Mosaica e qualquer outro parâmetro), por isso quem é justificado pela Graça vive pela fé na Justiça do Calvário, mantém profunda e verdadeira comunhão com Cristo, e frutifica para Deus. Não ignoremos, portanto, as atitudes e artimanhas de mentes ainda escravizadas ao jugo da Lei e que nela buscam legitimação para sua justiça própria. Discernir Graça e Lei é condição básica para a plena compreensão da Palavra da Cruz. Tal conhecimento propicia o deslumbrar-se diante do amor de Deus, manifestado no Evangelho de Jesus Cristo, bem como capacita a identificar onde há o Espírito do Evangelho e onde há somente o engodo meritório religioso, que apenas explora e manipula a intuição meritória do homem natural e a sua sede de justiça justi ça própria.

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8

I - DEUS E A LEI Existe, a respeito da Lei, uma idéia absolutamente equivocada, mas profundamente enraizada no subconsciente dos cristãos. Para o cristianismo em geral, Jesus Cristo é a encarnação de Deus, mas a Lei Mosaica também é vista como uma personificação divina. Cristo é Deus em forma humana, e a Lei seria Deus em linguagem humana; Deus em forma de mandamentos e ordenanças, para que a nossa mente limitada possa compreender mais facilmente, de forma prática, a complexa e desejável santidade divina. A Lei - um conjunto de mandamentos absolutos, generalizados e imutáveis, com nauseante cheiro de condenação - seria a personificação de um Deus igualmente absolutista, generalizador, inflexível, e sedento de condenação. A Lei seria, portanto, “Deus explicado”, “a bula de Deus”, ou ainda “o DNA de Deus” e, conseqüentemente, o caminho mais óbvio para ele (mais óbvio e confiável até do que o perdão em Cristo, que parece meio incerto e duvidoso...). É isso que acontece em todas as religiões, onde se busca a ilusória perfeição humana, ou um “contato do humano com o divino”, e as regras (leis) para se conseguir tal intento são a essência do próprio deus. Mas isso nada tem a ver com o Evangelho de Jesus Cristo. Trazer esse raciocínio para a vida cristã acarreta muitos problemas para quem quiser andar na plenitude da Graça de Deus. Tal idéia precisa ser definitivamente arrancada do nosso espírito, sob pena de não compreendermos a essência do Evangelho de Cristo, pois, nele, DEUS NÃO É A LEI e A LEI NÃO É DEUS.

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9

II - O NASCIMENTO DA LEI Não é necessário estar debaixo da Lei Mosaica (sujeito a ela, como os  judeus) para estar sujeito ao julgamento divino; ou seja, não é passivo de  julgamento somente quem está debaixo da Lei Mosaica (Rm 2:12-15). A lei que primeiro acusa o homem, de forma implacável, é a sua própria consciência, desde o jardim do Éden, quando ele quis ser conhecedor do bem e do mal (Gn 3:5). Tal conhecimento o fez conscientemente responsável pelas conseqüências de suas decisões, que, a partir daquele instante, poderiam ser tomadas à revelia da vontade de Deus. A partir dali já se fazia conhecer a “norma da lei” (Rm 2:15), que domina o homem enquanto ele vive (Rm 7:1), e o padrão de julgamento gerado por essa consciência do bem e do mal é o seu principal acusador, pois antes de transgredir a Lei Mosaica (quem debaixo dela está), o homem transgride a lei da própria consciência (Rm 2:1). Mas Deus já havia explicado, de forma bastante clara, concisa e direta, aonde a lei da consciência levaria o homem ( Mas da árvore do  conhecimento do bem e do mal não comerás; porque, no dia em que dela  comeres, certamente morrerás  – Gn 2:17). Por isso, é exatamente a  consciência do homem  que Deus quer restaurar e renovar, livrando-a da escravidão ao pecado, para que ele volte a ter sintonia e comunhão com o seu Criador (Ef 5:17). Tal tarefa não pode ser realizada pela Lei. A nossa consciência é o alvo do aperfeiçoamento no amor de Deus (Rm 12:2). É uma consciência pura que o apóstolo Paulo aponta como alvo daquele que nasceu na Graça (At 24:16). É ela que inspira cuidados em nosso relacionamento com os irmãos “mais fracos” (I Co 10:23-31). É ela que nos dá confiança diante de Deus (I Jo 3:21), e é uma bem-aventurança não ser por ela reprovado (Rm 14:22). É ela também a nossa testemunha (Rm 9:1) e

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10

o Éden. Afinal, pela consciência de quem, seria julgada a justiça do Messias (I Co 10:29)? A Lei Mosaica é uma sistematização completa e generalizada da consciência de pecado que é inata ao homem, individualmente (Rm 3:20). Alguém cuja consciência desconheça algum pecado, certamente o conhecerá na Lei (Rm 7:7), que é o estatuto da perfeição humana (e não divina, como muitos pensam). Quem a cumprisse cabalmente seria considerado perfeito em nível humano, por isso ela foi dada como um alvo a ser alcançado pelo Messias, que, como homem, teria de ser perfeito (cordeiro sem mácula), para poder pagar pelos pecados de toda a humanidade (I Jo 2:2). Desse modo, a Lei Mosaica - e tudo relativo a ela - é dirigida exclusivamente ao povo de Moisés (Rm 9:4), do qual viria o Messias (mas nem eles a cumpriam – Jo 7:19; Gl 6:13), e que não poderia ser um povo sem lei civil e sem o direcionamento espiritual correto (a Lei Mosaica aponta para o Messias – Gl 3:24), sob o risco de o Filho de Deus nascer em uma família idólatra, por exemplo. Por isso a Lei contém mandamentos morais e cerimoniais. Contudo, a Lei nunca foi um meio de aperfeiçoamento espiritual para ninguém (Hb 7:18-19), e a sua exigência de perfeição apenas empurra o pecador para o Messias perdoador. Por isso a sua validade foi “até que  viesse o descendente, a quem se fez a promessa”  (Gl 3:19). Para quem, e só para quem está no descendente (Jesus descendente  (Jesus Cristo), acabou a validade da Lei (a da consciência e a sua sistematização – a mosaica), “porque o fim da Lei é  Cristo, para justiça de todo aquele que crê” (Rm crê”  (Rm 10:4); “as coisas velhas já   passaram, eis que tudo se fez novo” (II novo”  (II Co 5:17), por isso já não importa se estávamos debaixo da “norma da Lei” na consciência (gentios) ou debaixo da Lei Mosaica (judeus); o que importa é sermos nova criatura naquele que da lei nos libertou para a liberdade (Gl 5:1). Essa é a “regra” do Espírito, e todos os que andarem em conformidade com ela terão paz e misericórdia (Gl 6:15-16). Paulo reprova veementemente a nossa sujeição à Lei (Gl 2:14) e ainda

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11

ignorando a consciência do pecador, que é justamente o que precisa ser (e Deus quer que seja) renovado. Paulo foi muito claro: separado está de Cristo todo aquele que procura   justificar-se na Lei; e, se esse alguém um dia pensou estar na Graça de Cristo, dela decaiu (Gl 5:4). Tais palavras exigem uma séria e urgente reflexão...

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12

III - A FUNÇÃO DA LEI Mas se a Lei não é Deus, e Deus não é a Lei, qual o papel dela no plano de salvação dos pecadores? Sabemos que Deus é o juiz, mas um juiz apenas dá a sentença do réu, que é baseada nas acusações que contra ele pesam e na defesa que lhe presta o seu advogado. Sabemos ainda que o Senhor Jesus é o advogado de todo aquele que nele crê e que, obviamente, o tem como seu advogado (I Jo 2:1), e que esses nem entram em juízo (Cristo é o nosso advogado hoje, pois os seus não entrarão em julgamento - Jo 5:24); no próprio Cristo de Deus já fomos julgados, condenados, sentenciados à morte e tivemos a nossa pena executada. Quem será, então, o acusador? Sempre que o Senhor Jesus falava da sua própria obrigação de, como  Messias , guardar infalivelmente toda a Lei, ele referia-se a ela como “vontade do meu Pai” ou como “mandamentos do meu Pai” (Jo 15:10). Mas sempre que ele falava da sujeição dos homens à Lei, na tentativa de   justificarem-se diante de Deus pela obediência a ela, ele a separava da pessoa de Deus (“vossa (“vossa Lei”  - Jo 8:17) e a ligava à figura de Moisés (Jo 7:19), e fazia isso porque Deus não tem nada a ver com a justificação dos homens pela Lei. Foi fazendo justamente essa separação que o Senhor Jesus respondeu

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13

Deus não é o acusador de pecados; ele é o perdoador de pecados. Ele é essencialmente absoluto, mas não é essencialmente absolutista (se fosse, alma nenhuma subsistiria). Na pessoa de seu Filho, o Deus absoluto viveu e cumpriu a exigência de justiça absoluta da Lei (o Deus absoluto apresentou  justiça absoluta a si mesmo em nosso favor) e gratuitamente disponibiliza o benefício para todo o que crê (Rm 3:24). A estes o Senhor jamais imputará pecados (Rm 4:8), pois a sentença da justiça da Lei é uma só: condenação e morte eterna, mas a sentença da justiça de Deus (manifestada e executada em Cristo - II Co 5:21) é misericórdia, perdão e vida eterna, de modo que o povo de Deus deve ser notoriamente o “povo do perdão”, para quem pode e deve se dirigir toda alma cansada e oprimida, pois ali achará descanso e alívio de seus pesados fardos (Mt 11:28-30). O amor de Deus por nós trouxe-nos o perdão gratuito e imerecido de nossas transgressões e, da mesma forma, o nosso amor pelo próximo deve também levar-lhe sempre o mesmo perdão imerecido e gratuito, pois Deus nos perdoou para que sejamos nós também igualmente perdoadores. No Evangelho de Cristo, a renovação da mente e a transformação do coração acontecem através do amor e do perdão, e não pela obediência temerosa a ordenanças. Se você não almeja nem vê, por exemplo, uma grande vitória no fato de conseguir perdoar alguém que lhe ofendeu gravemente, trazendo-lhe angústia e muito sofrimento, e a partir daí sepultar a mágoa, passando a

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14

IV - MANDAMENTOS DA LEI (PARA MORTE) E MANDAMENTOS DO SENHOR (PARA VIDA) “Se, portanto, a perfeição houvera sido mediante o  sacerdócio levítico (pois nele baseado, o povo recebeu a Lei), que  necessidade haveria ainda de que se levantasse outro sacerdote, segundo a ordem de Melquisedeque, e que não fosse contado  segundo a ordem de Arão? Pois quando se muda o sacerdócio, necessariamente necessariamente há também mudança de lei” (Hb lei”  (Hb 7:11-12) “Agora, pois, já nenhuma condenação há para os que estão  em Cristo Jesus, porque a lei do Espírito da vida em Cristo Jesus  te livrou da lei do pecado e da morte” (Rm morte” (Rm 8:1-2) “Agora, pois, por que tentais a Deus pondo sobre a cerviz  dos discípulos um jugo que nem nossos pais puderam suportar, nem nós?” (At nós?” (At 15:10) “Procedi, para com os judeus, como judeu, a fim de ganhar os   judeus. Para os que vivem sob o regime da lei, como se eu mesmo  assim vivesse, para ganhar os que vivem debaixo da lei, embora  não esteja eu debaixo da lei. Aos sem lei, como se eu mesmo o  fosse, não estando sem lei para com Deus, mas debaixo da lei de  Cristo, para ganhar os que vivem fora do regime da lei”  (I Co 9:20-21)

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15

debaixo de maldição todo aquele que, sendo das obras da Lei, não as cumpre sem um tropeço sequer (Gl 3:10). Mas, em Cristo, tudo se fez novo (II Co 5:17), e quem está nele tem agora novos mandamentos. Não mais mandamentos da Lei, em forma de ordenanças - que, por causa do pecado, levam a condenação e morte eterna - mas mandamentos do Senhor (I Co 14:37), que são parâmetros de Deus para a vida de todo renascido na Graça e no Espírito de Cristo, pois a questão da nossa condenação já foi resolvida quando ele mesmo assumiu os nossos pecados e sofreu a sentença que seria nossa. Nos ensinos de Jesus e dos apóstolos estão os mandamentos para todo renascido em Cristo, os quais têm os mesmos princípios espirituais dos mandamentos da Lei (que é santa), mas não são penosos (I Jo 5:3), pois, não tendo punições estabelecidas para infrações (como na Lei), são absolutamente despidos de qualquer possibilidade ou intenção de julgamento para condenação; são para vida e nos ensinam a viver e a andar no Espírito (Gl 5:25), como um discípulo de Cristo deve andar, discernindo a vontade divina e corajosamente tomando decisões em cada situação na vida real, e não no mundo fantasioso e hipócrita da religiosidade legalista. Por isso os mandamentos do Senhor serão de muito maior glória, pois são ministério do Espírito e da Justiça (II Co 3:7-9), e têm no amor a sua causa e efeito, porque amar a Deus de todo o coração e ao próximo como a si mesmo excede a todos os holocaustos e sacrifícios (Mc 12:33), e quem ama não pratica o mal contra o próximo, de sorte que o cumprimento da lei é o amor  (Rm

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16

ações práticas, reais e relevantes que manifestem misericórdia e amor ao próximo (Tg 2:18)? De quem qu em é tal evangelho? De Jesus Cristo?”. A diferença, não só de finalidade, mas também de linguagem e instrumentalidade, entre os mandamentos da Lei e os mandamentos do Senhor é facilmente identificável. Enquanto a Lei ameaça com a condenação e aterroriza o um  pitbull que que tenta morderaterroriza o pecador, perseguindo-o tal qual um pitbull  lhe o calcanhar (em algum momento ele vai pegá-lo), os mandamentos do Senhor afastam toda a condenação e o medo dela, e são um incentivo constante à renovação da mente, para que obtenhamos “um coração puro, uma boa consciência e uma fé sem hipocrisia” (I hipocrisia”  (I Tm 1:5). Longe de tentar subjugar pela ameaça e pelo medo, o que se vê nos mandamentos do Senhor (anunciados pelo próprio Jesus e também pelos apóstolos) é o incentivo para que desenvolvamos em nós o que todo aquele que está em Cristo já recebeu, ou seja, a própria mente de Cristo (I Co 2:16). Por isso é que os apóstolos - numa linguagem firme, mas amorosa – rogam que: acatemos, consideremos, aceitemos, perdoemos, busquemos, participemos, aconselhemos, admoestemos, cresçamos, renovemos, recebamos, amparemos, consolemos, suportemos, dividamos, evitemos, deixemos, rejeitemos, despojemo-nos, revistamo-nos, sigamos, anunciemos, façamos, edifiquemos, persistamos, amemos, falemos, compartilhemos, alegremo-nos, regozijemo-nos, oremos, intercedamos, louvemos, glorifiquemos, caminhemos, creiamos, libertemos, confiemos e vivamos. O

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17

por andar segundo as obras da Lei, também de algum modo sentirá as duras conseqüências de tentar trazer novamente sobre si a justiça da Lei, pedindo e submetendo-se voluntariamente à sua disciplina (Ez disciplina (Ez 20:37). Mas, em Cristo, tudo se fez novo, e não mudou apenas a linguagem dos mandamentos. A metodologia, a forma e o objetivo do relacionamento são diferentes. Tudo o que era relacionado ao regime da Lei - instrumentos, práticas e costumes (e que sempre foram privativos dos israelitas – Rm 9:4) - foi extinto na Nova Aliança. O voto já tinha sido alvo de ressalvas do próprio Deus, que o desestimulava já na antiga aliança (“Quando ( “Quando a Deus  fizeres algum voto, não tardes em cumpri-lo, porque não se agrada de tolos. Cumpre o voto que fazes. Melhor é que não votes do que votes e não  cumpras”  - Ec 5:4-5), e foi expressamente proibido por Cristo na Nova Aliança: “Também ouviste que foi dito aos antigos: Não jurarás falso, mas  cumprirás rigorosamente para com o Senhor os teus juramentos. Eu, porém, vos digo: de modo algum jureis, nem pelo céu – por ser o trono de Deus – 

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18

permanência [dos judeus] e a sujeição [dos gentios] ao jugo da Lei, para que possamos ser guiados pelo Espírito – Gl 5:8). Paulo contemporizou em algumas situações com relação aos judeus (que, judeus (que, como cidadãos, mesmo convertidos, tinham que observar os aspectos civis da Lei Mosaica - At 23:1-5), como foi o caso da circuncisão do judeu Timóteo pelo próprio Paulo (At 16:1-3), que jamais circuncidaria o gentio Tito (Gl 2:3), pois quanto aos gentios convertidos, Paulo sempre exigiu a separação total da Lei, proibiu a nossa sujeição a ela (Gl 5:2-4), e o seu ministério caracterizou-se pela luta contra a influência mosaica e todas as suas formas de legalismo na igreja gentílica (no início houve uma nítida separação entre igreja judaica e gentílica – At 15:1-28; Gl 2:7) e a sua conseqüência direta, o farisaísmo; de modo que, quem está justificado em Cristo não pode sujeitar-se à Lei nem sentir-se nem declarar-se justificado pela obediência a ela (Gl 5:4). A vontade de Deus para judeus e gentios convertidos é que todos

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19

utilizar o nome de algo claramente proibido pelo Senhor Jesus (o voto – ou “juramento”, que são a mesma palavra), na tentativa de deixar o cheiro ameaçador da temível Lei, pois, para o renascido na Graça de Cristo, ela está morta, e até o cheiro do que está morto é desagradável... O jejum – equivocadamente também visto por muitos como uma forma de, mediante sacrifício pessoal, comover o Senhor e obter respostas mais rápidas – também desde a antiga aliança já havia recebido ressalvas e advertências do próprio Deus quanto ao verdadeiro jejum que ele quer de nós (Is 58:5-7). Diferente do voto, não há clara proibição para o jejum  na Nova Aliança (se não houver a intenção de barganha com Deus), mas a ironia e o desprezo de Jesus – que chamou o jejum de “vestido “ vestido velho”  e “odre  velho” (Mt velho”  (Mt 9:14-17) – mostram a descartabilidade do jejum para quem está em Cristo. O culto formal - também exclusividade dos judeus (Rm 9:4) – que era a adoração em um lugar determinado (o templo judaico), intermediado por um

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20

que buscam legitimação na rígida “lei dos crentes”, mas inadequada  para corações que verdadeiramente se reconhecem pecadores. Quando Jesus disse que estaria onde houvesse dois ou três reunidos em seu nome (Mt 18:20), ele, evidentemente, não estava afirmando que não estaria com um discípulo quando este estivesse sozinho. Ele falava de comunhão (papel fundamental da igreja), e mostrou que, para que ela aconteça, basta que haja duas pessoas reunidas em seu nome. Para Cristo, esse pequeno ajuntamento já é a sua Igreja. Desse modo, ele deixou claro que estaria e agiria fora de paredes institucionais e também alertou-nos para o fato de que o centro de sua atenção são as pessoas (comunhão e edificação), e não o lugar (Templo – exclusivo para culto e adoração). O medo da Lei e o medo de discernir as situações espiritualmente são os dois lados da mesma moeda. Por isso temos que separar o que é da Lei e o que é da Graça, como obreiros aprovados, que manejam bem (“ bem (“dividem dividem bem” , no original) a palavra da verdade (II verdade  (II Tm 2:15), para que não tenhamos zelo

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21

Ninguém consegue amar ao próximo sem considerar a superabundância (Rm 5:20) e a multiformidade da Graça de Deus (I Pe 4:10). Para nós, a Graça de Cristo tem apenas a apenas  a medida exata dos nossos pecados; de modo que pecados mais feios do que os nossos são inaceitáveis. Precisamos entender, aceitar e crer que a Graça é suficientemente abundante para alcançar aqueles que julgamos mais pecadores do que nós, e que ela pode revelar-se a eles de uma forma diferente da que as nossas mentes cauterizadas pela institucionalização julgariam mais conveniente e adequada. Só faremos algo parecido com “amar ao próximo como a nós mesmos” quando libertarmos nossa mente da autojustificação legalista e institucionalizada.

“A ninguém fiqueis devendo coisa alguma, exceto o amor com  que vos ameis uns aos outros, pois quem ama ao próximo tem  cumprido a Lei. Pois isto: não adulterarás, não matarás, não 

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22

A graça, o amor e o perdão de Cristo são suficientes para o mundo inteiro, e eficientes naqueles que crêem. E, uma vez perdoados e livres da condenação, o mandamento do Senhor para nós – e que é o padrão para a nova criatura, renascida no seu Espírito - é que tratemos o próximo como gostaríamos de ser tratados (Lc 6:31) e que nos ajudemos mutuamente (Gl 6:2), amando-nos uns aos outros como ele nos amou (Jo 15:12). Os mandamentos da Lei, Cristo já os guardou por nós. Ele agora quer que guardemos os seus mandamentos (Jo 15:10), que são referenciais de

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23

V - ROMPIMENTO NECESSÁRIO “Porque eu, mediante a própria Lei, morri para a Lei, a fim de  viver para Deus. Estou crucificado crucificado com Cristo” (Gl Cristo” (Gl 2:19). “Ora, a mulher casada está ligada pela Lei ao marido, enquanto ele vive. Mas, se o mesmo morrer, desobrigada ficará da 

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24

Com Cristo fomos crucificados, com ele ressuscitamos, de modo que por ele e para ele vivemos, pois agora ele vive em nós (Gl 2:19-20). E o apóstolo Paulo nos estimula constantemente à compreensão dessa nova vida, que só pode ser discernida e vivida sem a justiça a  justiça própria que própria  que provém da Lei, exclusivamente pela ação do Espírito Santo de Deus em nossas vidas, que nos revela e também nos ensina como andar no Espírito. E Paulo deixou bem claro que isso ocorre à medida que formos rompendo os laços com a Lei, e de uma forma tão definitiva quanto a morte.

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25

Somos, sim, comprometidos com o anúncio da reconciliação de Deus com o mundo (II Co 5:19), e o nosso referencial é o amor de Deus. A sentença da justiça da Lei é condenação e condenação e morte eterna . O “povo do perdão” não pode se amoldar a tal instrumento, pois para ele já morremos com Cristo. Mas a sentença da Justiça de Deus, em Jesus, é perdão e vida eterna, e nela devemos investir todas as nossas forças, com nossa mente e coração subjugados à Graça de Cristo, pois é nela que somos salvos. Vale a pena repetir sempre: a Lei não é Deus, e Deus não é a Lei...

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26

VI - REJEIÇÃO AO PECADO E RENOVAÇÃO DA CONSCIÊNCIA “Aparte-se da injustiça todo aquele que professa o nome do  Senhor” (II Senhor” (II Tm 2:19) O poder do pecado sobre o homem natural é tremendo, pois ele já nasce seu escravo. Na cruz do Calvário, Cristo decretou a morte desse

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27

vencer o domínio  do pecado, pois, mesmo não estando mais sujeitos à

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28

Se é por medo, não é por amor e não é pelo Espírito, pois no amor não 

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29

Muitas vezes, a divisão é o primeiro efeito da verdade, a sua primeira

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30

Cristo é “prestado” exatamente por muitos daqueles que receberam a

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31

para que os que – pela Graça, mediante a fé - herdaremos o Reino de Deus

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62

Diferente do que ensinou e demonstrou Jesus (Mt 7:12), pessoas de espírito legalista e mente autojustificada não exercem empatia em seus   julgamentos sobre o próximo. Simplesmente jogam o peso de ordenanças geralmente criadas pela própria religiosidade cega e impiedosamente exigem plena e imediata adequação a elas, sem levar em consideração as limitações e fraquezas individuais de cada ser humano. Mas a motivação de Jesus são exatamente as mazelas e fraquezas humanas (Lc 5:30-32; Mt 11:28-30). Onde a religiosidade fria e legalista vê pecadores indignos e repulsivos, Jesus, profundamente comovido, vê ovelhas  sem pastor (Mc pastor (Mc 6:34). A óbvia conseqüência dessa forte influência do legalismo farisaico dos tempos apostólicos sobre a religião cristã  é um cristianismo distante do Evangelho de Cristo, com alma e espírito farisaico, profundamente levítico e   judaizado em sua essência, exclusivista, isolacionista, desprezador de outros apriscos, julgador e desinteressado de tudo que não pertence à sua “casta especial”, caracterizada pela imensurável arrogância e flagrante hipocrisia, e não pela misericórdia e amor ao próximo. As cartas apostólicas são um constante apelo à renovação da mente, a uma nova consciência, transformada e aperfeiçoada no amor, e que, pelo reconhecimento da igualdade dos homens diante de Deus, revela-se no serviço humilde ao próximo (Mt 25:31-46). Contudo, o que se constata em grande parte do cristianismo legalista e meritório  é apenas a imposição da busca pela justiça que provém da Lei e a forte indução a uma neurótica rede de controle e vigilância coletiva que, tentando moldar uma imagem unificada dos fiéis, consegue apenas anular as individualidades, mas não transforma nada, não renova nada nem aperfeiçoa ninguém no amor ao próximo. É sal absolutamente insípido... A anulação da justiça da  justiça própria humana, própria  humana, conforme o Evangelho da Graça, é escândalo e loucura para judeus e gentios (I Co 1:23), por isso a máquina  religiosa, meritória e legalista  ocupa-se diariamente em desfazer o escândalo e a loucura da cruz através da adequação do Evangelho à lógica meritória da Lei, buscando uma sintonia ou conciliação entre o comportamento arrogante e autojustificado dos fariseus - que alegavam andar segundo as obras da Lei e haver alcançado um padrão moral alto o bastante para justificá-los - e o comportamento dos discípulos de Jesus, que, por fé, andavam como plenamente perdoados e justificados em Cristo, buscando o aperfeiçoamento no amor.

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63

Ora, quem crê que foi plenamente justificado em Cristo julga-se a si mesmo (I Co 11:31), se reconhece o principal dos pecadores (I Tm 1:15) e não alardeia os pecados do próximo, antes escandaliza-se com os seus próprios pecados e procura exercer para com os outros a mesma misericórdia que espera receber de todos (Lc 6:31). Mas, tal qual os fariseus que se opuseram ao Evangelho e conspiraram para matar Jesus, indivíduos com a mente autojustificada costumam esconder seus próprios pecados e alardear os pecados de quem não pertence ao seu clã especial (Lc 18:9-14). Por isso, no cristianismo-religião, o sentimento misericordioso e longânime que sempre houve em Jesus Cristo é apenas uma possibilidade para quem o merecer (obviamente nós mesmos, nossos parentes e amigos mais chegados – o nosso clã); uma mera opção diante da suposta dupla face  de Deus, e não a completa revelação do Pai em seu Filho, em quem habita corporalmente toda a plenitude da Divindade (Cl 2:9). 2:9 ). Precisamos deixar de analisar e avaliar os sentimentos e ações de Cristo tomando como referência a imagem pré-concebida, humanamente racional e intuitivamente legalista que o homem natural tem de Deus. Toda a Escritura deve ser compreendida à luz das ações e sentimentos de Cristo, e não o contrário. Tudo que aparentemente não esteja em sintonia com a vida de Jesus, com a forma como ele tratou os homens (os pecadores confessos e os autojustificados) e como ele lidou com a rotina da vida diária, não é o seu Evangelho e não traz em si a essência de Deus, que é plenamente revelado no Filho. Não há características do Pai fora da pessoa do Filho. Se, porventura, algo nas Escrituras não Escrituras  não se “encaixa” no testemunho de vida de Jesus, tal fato foi mal compreendido por quem leu ou trata-se de uma circunstância particular que não se refere à salvação , conforme o Evangelho da Graça de Cristo. São coisas velhas que já passaram (II Co 5:17). As palavras de Jesus registradas em Mateus 5:38-42 têm uma profundidade muito maior do que costumeiramente se ouve em sermões dominicais. Em nenhum outro lugar nos evangelhos nem nas cartas apostólicas ficou tão clara a diferença entre o pacto da Lei e o pacto do Calvário, bem como a impossibilidade de qualquer q ualquer união entre os dois. O “olho por olho, dente por dente” representa os direitos gerados pela  justiça meritória da Lei Mosaica. Mas – assumindo uma autoridade superior

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64

que ela proporciona) pela loucura da misericórdia escandalosa, chocante, gratuita, insensata e até injusta, segundo a lógica legalista e meritória. O referencial dessa justiça é a cruz do Calvário (só assim ela pode ser compreendida e aceita), e não a justiça própria do homem. Essa é a proposta do Evangelho de Cristo, e a Bíblia mostra de forma clara a reação do coração humano a ela. Aqueles que se reconheceram pecadores sentiram o amor de Deus na Palavra da Vida e correram para os braços abertos de Cristo. Os que se julgavam justos entenderam a proposta de Cristo como desvantajosa e ofensiva para a sua justiça própria e, recusando a oferta, irritaram-se com ele e pregaram os seus braços abertos na cruz. Ora, como poderia a Graça ser atraente para legalistas (os quais buscam direitos diante de Deus)? Como poderia uma ideia, tão absurda para a mente humana autojustificada, ser bem recebida e propagada por uma religião (cristianismo) cujos líderes empenham-se exclusivamente em incentivar a busca pelo direito ao céu?  A primeira providência dos tais líderes é determinar (ou dar a entender) que só a vida de Jesus não é um modelo completo para o cristão. A vida de Cristo, sua misericórdia desenfreada e descabida  para com os pecadores confessos e sua clara rejeição aos religiosos legalistas são, segundo tais líderes, apenas parte (pequena) de um perfil mais completo. Ainda segundo eles, é necessário que se olhe também para a “verdade” que há no Velho Testamento (a Lei). Ora, segundo a lógica da verdade baseada na   justiça da Lei (Pv Lei  (Pv 17:15), os acusadores de Jesus estavam certos, e o evangelho pregado por ele, errado (Rm 4:4-5). Ora, Deus obviamente nunca salvou nem jamais salvará ninguém que seja justo conforme a justiça da lei, pois, à exceção de Jesus, não há homem que atenda plenamente aos seus requisitos (se houvesse, esse não precisaria da Graça de Cristo). Deus sempre salvou e salvará ímpios e injustos que, pela fé na Justiça Calvário, são declarados  justos de Deus, pois creram naquele justifica o ímpio (Rm 4:4-5).

“Os sãos não precisam de médico e, sim, os doentes. Não vim  chamar justos e, sim, pecadores ao arrependimento” (Lc arrependimento” (Lc 5:31-32)

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65

Por não admitir o escândalo do Evangelho, o cristianismo meritório não aceita a plenitude do plano de salvação em Cristo (obra do Calvário). Ora, não existe Jesus – sua vida e seus ensinos - e uma outra verdade complementar (a Lei) para dar um suposto equilíbrio necessário . Por isso é que ouvimos distorções como “Deus é amor, mas também é justiça”, que, dita por um legalista, significa: “Deus é Graça, mas também é Lei”. Ora, Deus é amor, e a sua justiça é a do Calvário. E um Deus que é amor  (I Jo 4:8) e cuja  justiça  é a do Calvário (II Co 5:21) não se encaixa nos propósitos e interesses de instituições religiosas que, tal qual as instituições jurídicas seculares (às quais devemos estar submetidos), empenham-se e impõem-se como guardiãs da moral e dos bons costumes, e não como lugar de descanso e libertação para quem carrega os pesados fardos da religiosidade legalista, que aprisiona e escraviza a uma neurotizante busca pela autojustificação. E o que o Evangelho da Graça de Cristo tem a ver com tudo isso? Ele é a Boa Nova, a ótima notícia (At 13:41), o perdão para o pior dos pecadores, o amor incondicional que, uma vez recebido com lucidez, discernimento e fé, destrói o nosso espírito arrogante e julgador e gera uma torrente de amor ao próximo, que transforma pela longanimidade e pela misericórdia (Rm 2:4), e não pela obediência a ordenanças (Cl 2:20-23). 2:20-2 3). O cristianismo legalista e meritório precisa meritório  precisa entender que, diferente do que ocorre na Lei, a obediência infalível não é fator determinante e condicional para se andar na Graça de Cristo. Aliás, Deus, em seu infinito amor, derramou a sua Graça em nosso favor exatamente porque ele conhece a nossa alma, sabe que somos desobedientes e falíveis, e que, se nos tratasse conforme as exigências da Lei, estaríamos todos magnificamente “ferrados”. Seriam, então, a obediência e a retidão descartáveis para quem está em Cristo? Seriam distorcer o sentido do pecado  e incentivar o mal  as verdadeiras intenções de quem anuncia o perdão divino, gratuitamente antecipado e consumado em Cristo? Era precisamente essa a acusação que alguns faziam contra o apóstolo Paulo (Rm 3:8; II Co 10:2). Mas, será mesmo esse o motivo de tanta rejeição à Graça? É claro que não. A rejeição vem do fato de que ela anula a nossa justiça própria e nos tira o direito de não perdoar (Cl 3:13), obrigando-nos, por coerência, a amar até os nossos inimigos (com atitudes de amor, e não necessariamente com sentimentos “romantizados” de amor). E essa

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66

Por amor à sua criação favorita, que o rejeitou, Deus, em Cristo, abriu mão de sua glória (Jo 17:5), esvaziou-se a si mesmo (Fp 2:7), fez-se carne e habitou entre nós (Jo 1:14) e, tendo absorvido os pecados da humanidade inteira na cruz do Calvário (1 Jo 2:1-2), gratuitamente imputa justiça a todos os que, independentemente de suas obras, crêem no seu sacrifício (Rm 4:6-8). De modo que, os que cremos em Cristo e afirmamos estar debaixo de sua Graça, devemos igualmente esvaziar-nos de nossa justiça própria, abrindo mão de nossos pretensos direitos , reconhecendo a inutilidade de nossas boas obras para justificação (Fp 3:7-9) e exercendo o pleno amor ao próximo, também independentemente das obras deles . Se cremos no Evangelho de Cristo, sabemos que estamos debaixo da misericórdia divina a todo instante e por ela vivemos cada segundo de nossas vidas. E a evidência coerente (requerida por Jesus – Mt 25:31-46), de que reconhecemos a nossa necessidade da misericórdia divina e de que confiamos que já a recebemos e nela depositamos a nossa fé, é o fato de a oferecermos ao próximo, na mesma forma gratuita e imerecida que a recebemos. A Graça iguala todos os pecadores diante de Deus e requer que nos amemos uns aos outros como a nós mesmos. Para mentes autojustificadas, tal fato é o que torna a Graça de Cristo uma loucura escandalosa e inaceitável, pois, para o homem natural, andar em amor é muito mais difícil do que andar conforme a moral vigente, seja s eja religiosa ou não. Dizer que a Graça incentiva o pecado é desculpa esfarrapada de esfarrapada  de quem tem como deus o próprio ventre (Fp 3:18-19). A porção amarga da doce Graça de Cristo (de difícil digestão para o homem carnal) é a revelação de que Deus tem misericórdia daquelas pessoas que normalmente são julgadas por nós como não merecedoras de misericórdia. Na lógica da natureza carnal, que não discerne as coisas espirituais (I Co 2:14), o velho homem entende que ter misericórdia do pecador é incentivar o seu pecado. E o que realmente incomoda é: “Assim “ Assim como eu vos amei, que também vos ameis uns  ”Tende em vós o mesmo sentimento que  aos outros”  (Jo 13:34), e ainda, ”Tende houve em Cristo Jesus” (Fp Jesus” (Fp 2:5). Ora, Deus quer que sejamos santos e irrepreensíveis diante dele em  amor  (Ef 1:4 - ARC), e a correção  divina é um ensino muito claro na sua Palavra (Pv 3:12; Hb 12:5-6), mas vesti-la com os trajes da Lei Mosaica, dando-lhe as feições da justiça legalista e meritória, é uma tentativa

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67

Mesclar Graça e Lei provoca neurose espiritual, desequilíbrios na alma e insegurança quanto à salvação, induzindo à necessidade de negociação com Deus. E, na prática, significa usar o amor de Deus como uma propaganda enganosa, uma isca para atrair o ouvinte, a fim de prendê-lo ao velho jugo (a  justiça meritória) e daí em diante, exigir-lhe a perfeição  a perfeição (exterior) (exterior) mosaica . Assim pensava Paulo, o apóstolo dos gentios, que jamais adotou a  justiça meritória mosaica como parâmetro para a igreja, pois sabia que ela leva à falsa circuncisão  (Fp 3:2-3) e, considerando como perda os seus direitos adquiridos  pela justiça própria que a Lei proporciona, rejeitou-a como procedente de lei (para que o velho Saulo fosse definitivamente morto  e enterrado  - Mt 16:25), em favor da justiça que procede de Deus, mediante a fé em Cristo (Fp 3:8-9), pois o justo de Deus  (justificado em Cristo) viverá pela fé (Rm fé (Rm 1:17; Gl 3:11; Hb 10:38) e andará conforme a visão  da promessa, independentemente da visibilidade do visibilidade do dia-a-dia.

“...se “...se a justiça procede da Lei, Cristo morreu em vão” (Gálatas vão” (Gálatas 2:21).

Para Paulo, misturar Graça e Lei significava desfazer o escândalo da cruz (Gl 5:11). Se a opinião dele (e dos demais apóstolos) sobre a Lei fosse a mesma do cristianismo legalista e meritório , suas epístolas seriam recheadas de citações do estatuto mosaico, assim como são as pregações de muitos que se dizem ministros do Evangelho . Quando os tais assim procedem, fazem-no por conta própria, e não por seguir exemplo ou orientação de Paulo ou de qualquer outro apóstolo. O cristianismo-religião jamais combateu com a devida firmeza nem sequer procurou mostrar aos seus fiéis a necessidade de rejeitar, mortificar e reorientar (renovar), nos mínimos detalhes, as suas mentes

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68

O compromisso do cristão é com a Justiça de Cristo (que é a do Calvário e que é loucura, segundo a justiça meritória natural do homem). É, portanto, compreensível que sejamos chamados de loucos, ingênuos, exageradamente misericordiosos e perdoadores, e de coisas semelhantes a essas. Mas a (má) fama de arrogantes, julgadores e moralistas hipócritas revela a falta de sintonia entre a religião cristã e cristã  e o Evangelho, e isso nada tem a ver com “levar o fardo de Cristo”. Tal reputação coloca a religião cristã, não ao lado de Jesus, mas de seus perseguidores, que também tinham tais características, além da Lei Mosaica na ponta da língua, sempre afiada e apontada em direção ao próximo. Ora, se julgamos o próximo, isso não fará com que Deus vá julgá-lo e puni-lo como achamos que ele deveria fazer. Deus tem o seu próprio parâmetro de juízo e correção. Nosso julgamento acerca do próximo é, portanto, totalmente inútil. Mas, quando o fazemos, estamos, na realidade, estabelecendo uma regra de julgamento (lei) para nós mesmos. Estamos dizendo a Deus: “Quando eu cometer esse tipo de erro, pode me castigar, porque eu estou declarando, com a minha boca, que quem faz isso merece um duro castigo”. A postura julgadora é sempre muito perigosa para quem a adota. O Senhor Jesus disse: “Não “Não julgueis para que não sejais julgados, pois com a  medida com que tiveres medido vos medirão também a vós”  (Mt 7:1-2), e ainda: “Porque “Porque se perdoardes aos homens as suas ofensas, também o vosso  Pai celeste vos perdoará. Se, porém, não perdoardes aos homens as suas  ofensas, tampouco o vosso Pai vos v os perdoará as vossas ofensas” (Mt ofensas”  (Mt 6:14-15), de modo que, “o “o juízo é sem misericórdia para com aquele que não usou de  misericórdia” (Tg misericórdia” (Tg 2:13). É evidente que nem Cristo nem Tiago estão falando de salvação (que é pela Graça, mediante a fé – Ef 2:8), mas do relacionamento com o próximo, na vida diária. Quem quiser receber misericórdia de Deus no seu dia-a-dia, deve ser misericordioso com o próximo.

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indesculpável quando julgas, ó homem, quem quer que sejas, porque, no que   julgas a outro, a ti mesmo te condenas, pois praticas as próprias coisas que  condenas” (Rm condenas”  (Rm 2:1), e ainda: “Quem “Quem és tu que julgas o servo alheio? Para o  seu próprio Senhor está de pé ou cai. Mas estará em pé, porque o Senhor é   poderoso para o suster” (Rm suster” (Rm 14:4). No episódio da mulher adúltera (Jo 8:3-11), Cristo não foi conivente com o pecado em questão nem tinha prioritariamente a intenção de livrar a mulher da legítima punição prevista (para os judeus) na lei judaica. Se ela estivesse, naquele instante, sendo penalizada pelas autoridades competentes, Cristo não teria interferido em seu destino, embora ainda a tivesse perdoado (assim como perdoou, mas não interferiu no cumprimento da sentença do ladrão, seu companheiro de crucificação, quando este suplicou-lhe misericórdia em seus últimos instantes). A ideia de Jesus foi desautorizar - mediante a contundente revelação da hipocrisia – aqueles que, sendo igualmente pecadores, não deviam sentir-se superiores e, sem nenhum direito para tanto, julgar e condenar a pecadora. E ainda, de quebra, só para não perder o costume, derramou Graça irritantemente abundante irritantemente abundante e perdão gratuito... O cristianismo meritório fala meritório  fala sobre a Graça, mas usa a Lei para manter os fiéis sob um contínuo bombardeio de culpa (Rm 5:20; 7:5) e constante tormento produzido pelo medo (I Jo 4:18). O que deveria gerar uma conscientização rumo à Graça de Deus (pois a Lei aponta para o Messias perdoador – Gl 3:24) gera apenas uma busca desesperada por justiça própria, que alimenta e mantém todo o esquema de manipulação religiosa . Ora, a Lei é a força do pecado (I pecado  (I Co 15:56) e, assim sendo, obviamente não pode libertar ninguém do domínio do pecado  (Rm 6:14). Diferente do Evangelho (Jo 8:32), o cristianismo meritório e legalista não tem a intenção de libertar ninguém. Cercando-se de mandamentos mosaicos, que – ligados umbilicalmente à condenação – são tidos como uma garantia adicional de intimidação dos fiéis, a religião cristã  visa apenas à transformação do

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70

A “loucura do Evangelho” que o cristianismo legalista anuncia legalista  anuncia ao mundo é apenas a velha justiça meritória pela obediência a ordenanças eclesiásticas e regras comportamentais. Nele, “loucura” é não buscar  justificação na Lei Mosaica, pois, segundo seus líderes, a salvação é preciosa demais para ser gratuita, e o perdão requer, no mínimo, muita justiça própria após a conversão . Ora, a morte do Senhor Jesus foi tramada por religiosos moralistas autojustificados, manipuladores de consciências e guias de cegos que tateavam em busca de justiça própria, exatamente iguais a muitos líderes e “fiéis” do que hoje se chama religião cristã . Mas não há abominação maior do que, em nome do Evangelho de Cristo, pregar uma salvação pela justiça própria humana. Essa é a pior forma de usar o nome de Deus em vão. v ão. Paulo afirmou que “a Palavra da Graça tem o poder de edificar”  (At 20:32) e que “a “a força do pecado é a Lei”  (I Co 15:56). Mas o cristianismo, meritório e legalista, resolveu que a Graça sem a Lei gera a libertinagem (Paulo estaria enganado...), por isso seus líderes tentam passar a idéia de que a Graça é que é a força do pecado . Diferente do que afirmava o apóstolo, no cristianismo legalista, a Graça não é a essência do Evangelho de Cristo nem a fonte de seu poder transformador, mas apenas um pequeno detalhe que, sem a segurança da Lei, não deve nem ser mencionado. No cristianismo meritório, o Evangelho é sempre anunciado como duas notícias contraditórias - uma boa e uma ruim. A notícia boa é que a salvação é pela Graça, mediante a fé. A ruim – segundo esse falso evangelho - é que ainda temos que observar a Lei e a ela submeter-nos. Ou seja: a notícia boa é que estamos livres; a ruim é que continuamos presos. A forma como o Cristianismo trata o ensino de Paulo acerca da morte da Lei e da liberdade da Graça sugere a imagem do apóstolo dos gentios como um andarilho bêbado e cambaleante falando bobagens absurdas em

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71

A questão final a ser considerada é se a tradição judaico-cristã (Lei judaico-cristã  (Lei + Graça) e os interesses do cristianismo, como religião institucionalizada, estão em conformidade com o ensino do apóstolo dos gentios. Se não há sintonia entre eles, temos que ouvir a opinião de Paulo a esse respeito (Gl 1:6-9) e decidir de que lado nós estamos. Paulo tinha ou não tinha autoridade para dizer o que disse? Em todo o Novo Testamento, vemos que a oposição ao rompimento do Evangelho com a Lei foi muito forte nos dias da igreja primitiva. E os temores de Paulo se concretizaram (At 20:29), ou seja, os lobos vorazes penetraram no rebanho, chamaram a mistura Graça e Lei de Lei  de Cristianismo e, Cristianismo e, na falta de coragem e hombridade para confessar que não crêem no apóstolo dos gentios e rejeitá-lo abertamente, proferem suas acusações e manifestam sua indignação contra qualquer um que, afastando-se do cristianismo meritório , pregue e viva a Palavra da Cruz como um libertado da Lei, que serve em novidade de espírito, e não na caducidade da letra, conforme ensinou o apóstolo dos gentios (Rm 7:6). Apesar da advertência de Jesus, na religião cristã  a Graça é, quando muito, um pequeno remendo de pano novo na roupa velha da justiça própria; é uma ínfima gota de vinho novo misturado ao vinho velho, acondicionado em odres igualmente envelhecidos e inadequados, para ser vendido  por arrogantes líderes e falsos mestres religiosos que, acostumados ao vinho antigo, rejeitam o novo e ainda dizem: “O velho é excelente!” (Lc excelente!” (Lc 5:36-39). A Lei e o medo da condenação podem afastar o homem da prática de determinados pecados por pecados por algum tempo , mas jamais limpará (diante de Deus – I Jo 3:3) a sua natureza pecadora nem o afastará da justiça própria, cuja anulação é indispensável para que ele compreenda, aceite e viva em conformidade com o Evangelho da Graça de Cristo. A religião organizada e legalista jamais aceitará o Evangelho da Graça. Não o aceitou quando ela se chamava “Templo de Deus” nem o aceitará agora

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72

muito bem lubrificadas pela justiça meritória que procede de lei, seja dos mandamentos mosaicos ou - na inaplicabilidade ou inconveniência temporal destes - das regras meritórias da d a própria religião. A Reforma Protestante reascendeu a chama do Evangelho da Graça de Cristo, muito enfraquecida – ou praticamente extinta - no legalismo extremo e violento da maior igreja institucionalizada na época, a Igreja Romana. Ao compreender a diferença entre  justiça e  justiça  e  justificação ,  justo e  justo  e  justificado , Justiça da Lei  e Justiça do Calvário  (Justiça de Deus) , Lutero reavivou a pregação da Graça - injusta e imerecida, aos olhos da justiça da Lei - mesmo dentro de instituições religiosas cujos líderes notadamente só confiam na força da Lei e na sua justiça justi ça meritória. Embora seja obviamente questionável o alegado maior comprometimento com a pregação da Graça pelos protestantes (e seus derivados), a Reforma ampliou a possibilidade de o encontro entre o pecador e a Graça de Cristo dar-se na igreja-templo , já que, desde a indignação luterana, a Bíblia tem sido um livro acessível, aberto e lido por muitos que se reconhecem pecadores necessitados da misericórdia e do perdão divino, de modo que a Água Viva tem escorrido mais facilmente por entre as rochas eclesiásticas de grandes e pequenos impérios religiosos, reformados ou não reformados. Institucionalmente, porém, quase não houve mudanças. O modelo seguido em praticamente todo o cristianismo (pré ou pós-Reforma)

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73

“protestantes” e seguidoras de Lutero, causaria enorme decepção e provavelmente ânsia de vômito no grande reformador... O Evangelho precisa ser lido de dentro para fora, e não de fora para dentro, segundo conveniências institucionalistas , pois é a religião cristã que cristã  que precisa se amoldar à Graça de Cristo, e não o contrário. Mas o institucionalismo e o corporativismo (mesmo contra a vontade de Lutero, que também os combateu o quanto pôde) passaram imunes pela Reforma e, até hoje, os seus defensores seguem arrogantemente fazendo-se de desentendidos para qualquer advertência, em ambos os lados. Nisso, paletó e batina caminham juntinhos. A Reforma Protestante enfrentou o “sinédrio” católico, e quando tal confronto ocorre, o rebelde  não leva em consideração os interesses do sinédrio, posto que está lutando contra eles. Mas a institucionalização protestante (com suas muitas ramificações) rapidamente criou, não um, mas vários sinédrios, cujos interesses tornaram-se igualmente sagrados e inquestionáveis. Fica a lição para a Igreja: quem é rebelde  hoje pode ser sinédrio amanhã... sinédrio amanhã... Ora, a Igreja não é o lugar onde nos reunimos. Não há na Bíblia expressões (tão corriqueiras entre nós) como “ir à igreja hoje ou amanhã”, “entrar na igreja” ou “sair da igreja”. A Igreja reúne-se para comunhão e  edificação mútua  (sejam dois ou três ou uma multidão) em casas, praças, hotéis, shopping centers ou, mais comumente, no lugar mais adequado,

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74

algo de aparência exterior, com muita visibilidade (Lc 17:20-21), que se pode visitar, freqüentar ou dele tornar-se membro;  caracterizado ainda pelo isolamento do mundo (não do espírito mundano, mas das pessoas do mundo, às quais fomos enviados), geralmente qualificável pelos benefícios materiais obtidos pelos fiéis após a conversão ao  conversão ao reino  reino , e mensurável pelo crescimento estrutural e até pela freqüência das aparições de seus líderes na mídia. Na Igreja de Cristo, o maior é o que é servo de todos (Mt 23:11), bem como o primeiro é o último (Mc 9:35). Mas, no reino da religião institucionalizada, quem quiser ser o maior tem que suar muito para mostrar que realmente pode ser o maior; tem que deixar claro o seu poder seu  poder de fogo , a sua capacidade combativa e a sua habilidade em agilizar forças e valer-se de qualquer mecanismo para, se necessário, trucidar adversários e concorrentes. Tentam conquistar na base da força um poder que, intrigantemente, se aperfeiçoa na nossa fraqueza e fragilidade (II Co 12:9). Essas habilidades  - se ainda acompanhadas de um eloqüente discurso incisivamente moralista e inspirado na Lei Mosaica – são geralmente aceitas e aprovadas pelos fiéis como legitimadoras da liderança. O avanço do Reino de Deus deixa de ser o aperfeiçoamento de cada nova criatura no reconhecimento e na confiança no amor incondicional de Deus (gerando o amor ao próximo e sendo sal e luz para o mundo em trevas) e passa a ser o crescimento da denominação , trazendo orgulho e satisfação para a ambição carnal de líderes que dariam um braço pelo controle de uma

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75

A instituição igreja é a estrutura física e organizacional inevitável e necessária, à medida que a Igreja cresce. Sua impactante representatividade a tornou uma das instituições mais influentes da história da humanidade, seja na rotina dos fiéis mais simples ou nas grandes questões governamentais mundiais, o que faz dela uma arma poderosíssima, e quando se trata de uma arma poderosa, as questões fundamentais são a  que causa ela serve  e quem está com o dedo no gatilho . O cristão precisa aprender a discernir se sua igreja local serve à causa do Evangelho ou à simples ambição de poder e manipulação religiosa, política ou econômica de líderes impostores, conscientes de seu erro ou não. A Igreja está sujeita à direção do Espírito. Então, baseados no ensino neotestamentário, só podemos afirmar como ela não pode ser  (farisaica, meritória e sujeita à Lei). Como ela deve ser e agir  (forma e estilo) dependerá da multiforme ação do Espírito (I Pe 4:10), que sopra onde quer  (Jo 3:8); de modo que o que se pode esperar da igreja local é que, mesmo com suas muitas imperfeições, ela caminhe em sintonia com o Evangelho, derramando misericórdia e Graça a todos os pecadores (principalmente àqueles que não as encontrariam em nenhum outro lugar), anunciando o perdão divino a toda criatura mediante o arrependimento dos pecados, estimulando o companheirismo na caminhada (Gálatas 6:2) e impactando o mundo com atitudes de amor ao próximo, que transforma e aperfeiçoa a nova criatura no amor de Deus (I Jo 2:5). Uma igreja que vive o Espírito da Graça e anuncia a verdadeira

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76

  justiça mediante a Lei anula o sacrifício de Cristo (Gl 2:21). Mas quem confia na Justiça do Calvário tem consciência de sua natureza pecadora e recorre sempre à misericórdia divina (Lc 18:9-14). E a resposta ao amor gratuitamente oferecido na cruz do Calvário se evidencia na atitude de cada um para com o próximo: ou o desprezamos ou o servimos (Mt 25:31-46). Nenhum rótulo religioso é capaz de fazer tal distinção. A postura diante do próximo é que revela quem entendeu e creu na loucura da Cruz do Calvário e busca viver a escandalosa misericórdia recebida do Cordeiro de Deus, pois quem verdadeiramente crê que foi perdoado por tudo é rápido em perdoar também, e não se sente no direito de julgar ninguém nem se apresenta para tal. Para quem se sente justificado por obras da Lei, a transformação pelo amor e pela misericórdia - e não pela obediência à Lei - é uma historinha infantil e fantasiosa. Mas, segundo Cristo, aquele que não crê nessa historinha tal historinha tal qual uma criança não entrará no Reino de Deus (Lc 18:17). Nenhuma instituição igreja  é totalmente livre do veneno legalista e autojustificador, pois onde houver um ajuntamento da igreja, haverá sempre batalhas entre o legalismo (autojustificação) natural do homem e a loucura da justificação pela fé na justiça do Calvário (independentemente de obras – Rm 4:6), pois nessa dualidade está a luta de todo renascido no Espírito do Evangelho da Graça de Cristo (Gl 5:17). Igreja relevante, contudo, é a que se engaja nessa luta e, com uma

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77

IX - O RELACIONAMENTO COM OS LEGALISTAS Povo que diz: “Fica onde estás, não te chegues a mim, porque  sou mais santo do que tu”. És no meu nariz como fumo de fogo, que arde o dia todo (Is todo (Is 65:5) Por que Deus trata o farisaísmo (arrogância religiosa) de uma forma diferente dos demais pecados? Por que Cristo não foi tolerante com os fariseus do mesmo modo como foi com ladrões, prostitutas, adúlteros, beberrões, publicanos, etc? Ora, porque, diferentes dos fariseus, esses outros eram pecadores sinceramente confessos, que não se escondiam atrás de uma reputação religiosa. Já os indivíduos de coração farisaico, por não se reconhecerem pecadores, não crêem que Deus ama pecadores; não aceitam que Deus seja tolerante e paciente com pecadores; escandalizam-se com o fato de que Deus é benigno até para com os ingratos e maus (Lc 6:35) e não

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78

honra, diante de Deus, do que qualquer outro pecador, pois sabe que, sem a obra do Calvário, estaríamos todos, lado a lado, no mesmo barco a caminho da condenação, e nossas diferenças no quesito “justiça própria” - ou “mérito humano” – em nada ajudariam (mérito diante de Deus é a fé no mérito de Cristo – Rm 4:4-5). A fé, se em conformidade com o Evangelho da Graça de Cristo, sempre amadurece na direção da humildade e do sentimento de igualdade com o próximo. E esse senso (reconhecimento) de igualdade dos homens diante de Deus leva o renascido a buscar essa igualdade na realidade do seu dia-a-dia (Mt 6:10). Então ele socorre ao enfermo, porque sabe que a vontade de Deus é que o enfermo também tenha saúde; ele dá comida ao faminto, porque sabe que Deus quer que o faminto também esteja alimentado; ele dá guarida ao desabrigado, porque sabe que Deus quer que o desabrigado também tenha um lar; ele aquece o que está com frio, porque sabe que Deus quer que todos estejam aquecidos; ele veste aquele que está nu, porque sabe que Deus não quer que ninguém esteja envergonhado; ele faz tudo o que estiver

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79

No texto do julgamento (Mt 25:31-46), a mensagem do juiz é muito clara: amar ao próximo é amar ao próprio Cristo, o Senhor do Reino. Desprezar o próximo é igualmente desprezar o próprio Cristo. A Igreja precisa dar a devida importância a essas palavras do Senhor Jesus... O legalismo (busca da justiça que procede de lei) e o farisaísmo (exaltação dessa justiça) estão na contramão do Evangelho, e acerca deles o apóstolo Paulo cita dois tipos de pessoas que podem ser obstáculos à nossa liberdade em Cristo. Ao primeiro grupo ele chamou de “falsos irmãos”, e a estes jamais se submeteu, “nem “nem ainda por uma hora” , para que a verdade do Evangelho fosse preservada (Gl 2:4-5). Diferente do conceito eclesiástico atual, o apóstolo chamou de rebeldia a tentativa de corromper a liberdade que temos em Cristo Jesus e, revelando claramente seu grau de intolerância para com os que tentam persuadir-nos a um retorno ou a uma convivência com a Lei, ele usou palavras que, em tempos “politicamente corretos”, talvez muitos achem que nem deveriam ser citadas aqui... Mas, se a Bíblia as citou, eu também vou citá-las: “Oxalá “Oxalá até se mutilassem os que vos incitam à 

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80

para eles, “ofendia” a instituição legalista na qual eles transformaram o Templo de Deus, e ainda hoje se escandalizam com a liberdade dos renascidos em Cristo, também porque a liberdade dos tais “pega mal” para a instituição religiosa  e igualmente legalista  na qual eles também transformaram a Igreja de Cristo. Para o bem da igreja, por amor a ela, e em favor de sua credibilidade como agente do Evangelho de Cristo, precisamos urgentemente entender que o comportamento dos fariseus é que era escândalo para Cristo, e que é necessário tratar o farisaísmo na igreja (e a sua causa: a  justiça própria do própria  do legalismo) com a mesma dureza e determinação com que Cristo o tratou. Mas, como sempre usamos a sujeição e a obediência à Lei Mosaica como referencial de espiritualidade, discernir entre o fariseu e o irmão de consciência fraca nunca foi uma de nossas melhores habilidades, e sempre fomos tolerantes com várias formas de legalismo em nosso meio. Entretanto, não aprendemos tal atitude com Cristo, que nunca teve muita paciência nem tolerância com legalistas, aos quais ele nunca sequer falou

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81

prestígio e são honrados pelo conhecimento das Escrituras  (Jo 5:44), embora pouco ou nada saibam da Palavra da Cruz (Jo Cruz (Jo 3:10; I Co 1:18; Cl 1:5). As Escrituras (registros Escrituras (registros escritos) são inspiradas por Deus e úteis para o ensino, repreensão, correção e correção  e educação na justiça (II justiça  (II Tm 3:16), e esses benefícios podem ser alcançados mediante esforçada dedicação à leitura (como faziam os fariseus, mestres em Israel) até por um ateu inteligente e dedicado, pois, para essas finalidades (que nada têm a ver com salvação), não é necessário crer em nenhuma ação sobrenatural ou espiritual. Por isso dentro da “igreja” há tantos doutores  em teologia  e comportamento  religioso  (irrepreensíveis perante a moral religiosa ) que não crêem, rejeitam, zombam e até semeiam dúvidas sobre a Palavra da Cruz , que precisa ser discernida nas Escrituras . E tal discernimento é fruto da intervenção do Espírito Santo (At 16:14) em corações quebrantados que, sem tentar apresentar qualquer justiça própria diante de Deus, rogam por sua misericórdia e aceitam a sua Graça (Lc 18:9-14).

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82

Ou a religião cristã não cristã  não entendeu a opinião de Paulo sobre o legalismo ou o inegável anti-farisaísmo do apóstolo não deve ser imitado. Cristo foi a personificação da Graça e do perdão divino para os pecadores confessos e arrependidos, aos quais sempre apontou o amor como único caminho para a transformação em uma nova criatura, nascida do Espírito. Sobre os fariseus (pecadores não-confessos), porém, Cristo sempre desceu a mão pesada da Lei (pela qual eles tentavam se justificar). Mas a religião cristã tem, ao longo dos tempos, agido de forma

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83

paredes da instituição igreja  (onde estão muitos dos que dizem “Senhor!  “Senhor!  Senhor!” , e que ouvirão: “Nunca vos conheci!” – conheci!”  – Mt 7:22-23). É dessa “seita” (Igreja de Cristo) que ele toma as dores ainda hoje, pois já pagou por todos os pecados dela (por isso, em Cristo, ela é pura e irrepreensível), de modo que quem mexe com ela mexe com o Senhor Jesus, e quem traz escândalo sobre ela o faz sobre o próprio Senhor da Igreja. É sobre ela que não prevalecerão as portas do inferno nem a corrupção espiritual nem a fé barganhadora nem o legalismo - que tira a glória de Cristo - nem o farisaísmo, tão repudiado pelo Senhor Jesus, que virá buscar a sua amada

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84

Esses lobos constroem para si um reino que precisa ser muito bem visto para que possa ser crido. Contudo, o Reino de Deus não tem visível aparência nem está aqui ou ali, mas dentro daqueles que dele fazem parte (Lc 17:2021), e precisa ser crido para que possa ser visto (Jo 11:40; II Co 5:7). A Igreja de Jesus usufrui toda a plenitude da Graça, mas a Graça pode parecer assustadoramente abundante para instituições religiosas legalistas e meritórias, pois uma compreensão um pouco mais profunda e corajosa sobre as conseqüências práticas de se viver na liberdade da Graça – que é

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85

Minha primeira reação foi de decepção, tanto com o sumo-pontífice católico quanto com o evangélico . Hoje lembro dos dois com uma certa admiração, pois expressaram o que muitos pensam - em todas as denominações cristãs - mas falta-lhes coragem para assumir, preferindo fazer sutilmente uma adaptação Graça-Lei (e a ela submeter os fiéis) , para supostamente garantir o bom andamento, a “segurança” e a estabilidade de suas instituições. Se devemos fazer vista grossa para o legalismo na nossa casa, temos

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86

X - ACERCA DO MÉRITO HUMANO No Evangelho da Graça de Cristo, a nossa justiça é sempre rejeitada quando apresentada como meio de justificação diante de Deus. E isto acontece para que haja total igualdade entre os homens, pois apenas o perdão dos pecados não nos tornaria iguais, já que a justiça própria de cada indivíduo ainda nos diferenciaria. E não há quem ame ao próximo se nele não enxergar algum vínculo de igualdade.

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87

Algo parecido com essa forma de relacionamento - que não é

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88

pelo próximo - que é tratado como um concorrente a uma mesma vaga no céu

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89

Se vivemos a simplicidade poderosa pode rosa do Evangelho, crendo na eficácia do

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90

a sociedade em que vivemos (Rm 13:1-5), assim como também não anula o 

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91

Não se organiza nem se administra nada sem levar em conta o mérito

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