1. søndag efter helligtrekonger (2. tekstrække)

7. januar 2018 | Udarbejdet af Eberhard Harbsmeier og Lasse Toft Eriksen

Søndagen

Søndagens tema er Jesu dåb, der traditionelt fejres den 6. januar.  Der er et vist problem i den lutherske kirke i at barnedåben skal begrundes ud fra Jesu dåb, der var en voksendåb. I oldkirken betragtes Jesu dåb som indvielse i hans frelsergerning, desuden er Jesu dåb grundlag for den kristne dåb. I den danske tradition ligger der nu dog vægt på barnet og barnligheden og synet på opdragelsen. Det kristologiske synspunkt er nedtonet eller flyttet til fastetiden.  Synspunktet er flyttet fra Guds magt og stor hed til barnlighedens lovprisning.

 

Teksten (Markus 10,13-16) 

Teksterne til søndagen kredser om Guds storhed og menneskets afmagt og barnlighed. Det er en lovprisning af både menneskets storhed (Sl. 8) og afmagt (Kol. 1,15-19).  Evangeliet om Jesus og de små børn har oprindelig ikke noget med barnedåben at gøre, selvom stedet anvendes som legitimation af barnedåben. Jesus døbte ikke, men velsignede børnene. Måske burde det være på sin plads mere at reflektere over barnligheden, et godt romantisk emne, mindre om barnedåben og kirkeliggørelse af barnligheden og barnetro. 
 

Teologisk refleksion over helligdagen  

    "It is also true that God is not the creation of the child alone ... God is found in the family. Most of the time is offered by the parents to the child; he is found in everyday conversation, art, architecture, and social events. He is presented as invisible but nontheless real. Finally, most children are officially introduced to the "house of God," a place where God suposedly "dwells" one way or the other. That house is governed by rules very different from any others; the child is introduced to ritual, to the official behavior he is expected to exhibit there, and to other events in which the encounter with God is socially organized and prearranged.

    But the child brings his own God, the one he has himself put together, to this official encounter. Now the God of religion and the God of the child-hero face each other. Reshaping, rethinking, and endless rumination, fantasies and denfensive maneuvers, will come to help the child in his difficult task. This second birth of God may decide the conscious religious future of the child. This is the critical moment for those interested in catechesis. If they want to understand the progress of an individual child they must have some knowledge of the private God the child brings with him. No child arrives at the "house of God" without his pet God under his arm.

    The natural history of God does not end there. Unless completely repressed and isolated defensively from its complex roots, the representation of God, like any other, is reshaped, refined, and retouched throughout life. With aging the question of the existence of God becomes a personal matter to be faced or avoided. For most people the occasion for deciding on the final representation of their God comes in contemplating their own impending death" (Ana-Maria Rizzuto: The Birth of the Living God, Chicago & London 1979, s. 8).