Jésus Roi de l’Univers, va à l’envers de ce que l’on attend

Jésus Roi de l’Univers, va à l’envers de ce que l’on attend

Prière dans les Écritures d’Israël: Psaume 23 (La Bible des Communautés chrétiennes).

http://https://www.youtube.com/watch?v=6hekY5Vumgk

1 Le Seigneur est mon berger : je ne manque de rien. 03 Il me conduit sur les droits chemins pour la gloire de son Nom… 06 Grâce et bonheur m’accompagnent tous les jours de ma vie ; j’habiterai la maison du Seigneur pour la durée de mes jours.
Ce psaume évoque les situations réelles de tout croyant qui se confie à Dieu. En ce jour où nous célébrons la Solennité du Christ Roi de l’Univers. Oui Jésus est le Roi, mais un roi pas comme les autres. Il n’est pas ces rois du monde actuel ; ni membre du G8, ni G20, BRICS, OTAN, G5 Sahel, UA, etc. Il est un Roi qui renverse tout, un Roi au revers des croyances du monde.
Jésus est roi, mais un roi à l’envers ; pas des palais, mais des cabanes ; non pour commander mais pour servir ; pas de punition mais de pardon ; pas d’or mais d’argile ; pas des révérences mais des bras tendus pour accueillir, pour assembler… parce que seulement en renversant on arrive avoir un sens, à libérer les enchainés, guérir les malades, redonner courage aux découragés, donner espoir aux déprimés, redonner joie aux abattus, à donner dignité aux pauvres…
Je vous invite à méditer surtout le psaume á ce sujet et que chacun peut se l’approprier. Le personnage qui prier, c’est aussi toi, qui écoute, qui lit ces mots ; les circonstances de ce psaume te paraissent étrangères mais au fonds elles sont les tiennes ; les caractéristiques de cette prières sont d’abord les tiennes même si tu ne t’es pas rendu comptes ; et d’ailleurs c’est une prière touj0urs actualisés dans nos célébrations.
1. Brève description de la personne qui prie ou de ceux qui prient.
La personne qui prie est David. Par l’histoire biblique et celle du peuple israélite, nous savons qu’il s’agit d’un berger, oint par Dieu et fait roi du peuple. Avec lui a été établie la lignée dont descendra le Sauveur, Jésus-Christ. Dans cette prière du psaume, on peut dire que la personne qui prie en tant qu’individu (David) mais aussi, est un représentant du peuple (le roi).
2. Les circonstances historiques du psaume 23
Circonstances et contenu de la prière (en fonction de la situation pour laquelle la prière est faite, pourquoi elle est priée, quelle est la raison de la prière …). Ce psaume est une prière sous forme d’histoire. Il exprime une situation de l’être humain dans la clé des images: celle du berger qui prend soin de son troupeau et celle de l’accueil, de la sécurité … selon Alonso Schokel, ce serait donc une expression de la reconnaissance de la dépendance à Dieu. La simplicité et la richesse de ce psaume le rendent facile à comprendre et à appliquer, ainsi que les symboles utilisés. Le texte ne parle pas de «brebis et berger» mais du peuple d’Israël et de sa confiance en Dieu, face aux besoins vitaux et à la sécurité.
3. Caractéristiques de la prière (comment décririez-vous la prière: Supplication.
Intercession. Bénédiction. Action de grâce. Louange à Dieu. Pénitence. Lamentation. Etre en présence de Dieu, le contempler…). Le psaume est une prière en deux parties: selon Schokel, les versets 1 à 4b constituent la première partie et les autres versets, la seconde. Le tournant est au verset 4. La première partie exprime la confiance de David en Dieu qui lui donne la liberté et la sécurité dans ce que le Seigneur lui a garanti: je ne manque de rien, il me fait m’allonger, il me conduit, il répare mon forces, guidez-moi. La deuxième partie du psaume exprime la sécurité et la confiance que le pasteur donne en dialoguant et en agissant directement avec la personne qui prie: la communication se fait à un niveau interpersonnel, avec l’utilisation du «vous». Le tournant est au verset 4: «tu es avec moi». A partir de là, Dieu (ici l’image du berger) agit à la première personne, à travers sa verge ou son bâton. C’est ce que signifie l’amour inconditionnel de Dieu pour son peuple.
Le psaume 23 est l’un des plus récités comme prière par tout croyant qui exprime sa confiance dans le Seigneur. Il correspond parfaitement à de nombreuses approches culturelles et théologiques de différents peuples, car l’image qu’il utilise est commune: le berger et son troupeau; le soin de cela, la figure du roi David pour le peuple chrétien héritier de la tradition juive. La Bible de Jérusalem parle du «bon berger» et le place comme une figure essentielle pour justifier Jésus (cf. Jn 10). Ce Psaume est un modèle de prière dans lequel la personne qui prie établit un dialogue avec Dieu: de la figure du Seigneur Bon Pasteur à la figure du protégé qui communique avec son Dieu («  tu es avec moi, prépare une table devant moi …  »).
Le Psaume rappelle tout d’abord à quoi ressemble le chemin du croyant: d’une part, une référence au berger (sauveur) dans des situations dangereuses (désir que rien ne manque, ravins sombres, ennemis, etc.); et, d’autre part, l’affirmation que le pasteur (Dieu) est avec la personne qui prie (tu viens avec moi, tu mets la table pour moi, je vivrai dans ta maison …). Deuxièmement, le Psaume nous enseigne comment le chemin fait avec Dieu est toujours une expérience du croyant, même aujourd’hui: son berger (Dieu) le guide et le protège. Dans le désert, Dieu a marché avec Israël, le peuple chrétien a la même expérience. Troisièmement, le Psaume nous rappelle que Dieu est notre hôte et nous sommes Lui: vous êtes avec moi, il me prépare la table, j’habiterai votre maison… ce sont des images qui justifient cette réalité de l’hôte (accueillant et accueilli).
Ce psaume s’inscrit bien dans le développement de la spiritualité biblique tout au long de l’histoire de l’Église. Selon Alonso Schokel, il y en a une après potion de ce psaume dans la vie de l’Église. C’est ainsi que nous avons compris l’image du Bon Pasteur en Jn 10, 1-18; l’Église en tant que troupeau (1 Pierre 2:25); et pour les Pères de l’Église, le Christ est le Bon Pasteur qui avance, se dirige vers son troupeau. Les papes, tout au long de l’histoire de l’Église, nous ont écrit plusieurs documents sur ce sujet du pasteur, comme nous pouvons le souligner dans le Magistère de Jean-Paul II (Lettre apostolique Pastor Bonus de 1988, Exhortation apostolique Pastores dabo vobis de 1992). Le Pape François a également insisté à nouveau sur la question, rappelant aux «bergers» qu’ils doivent être avec leurs troupeaux, voire être des bergers à l’odeur des brebis (Jeudi Saint 2013). À l’heure actuelle, le psaume est l’un des plus récités, prié lors des célébrations liturgiques. En raison des diverses situations que vivent les chrétiens et de la nécessité d’aller voir leur pasteur, ce psaume est beaucoup prié.
C’est parce que tu as compris ce que veut enseigner que tu as compris que le Roi de l’Univers que nous célébrons aujourd’hui est différent et il nous appelle à agir différemment avec Lui et comme Lui.

Dans un mone comme le notre où la culture est plutot celle du plus grand et du plus violent, rappelons-nous ce que ce Roi de l’Univers, nous invite à agir avec Lui à l’envers de ce que nous attendions ou que l’on attend de nous.

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