The SUBJECT OF JESUS'' AUTHORITY: It is not by chance that Jesus'' several practices, especially
the pardon, they always raised the subject of the legitimacy of its acts and of the origin of its power. (exausia) Jesus doesn''t speak and he doesn''t act in function of an authority that could be it attributed due to a specific profession that could exercise inside of the social division of the work. He/she doesn''t act as rabbi, priest, political leader, revolutionary, same if such or such of its actions they could be identified with anyone of these papers. Of there the subject that is always it driven, from where its authority comes (Mc 2,7). This subject is important, because the compreenção cristológica of Jesus'' terrestrial mystery has a starting point in this authority that he demonstrated. Its authority seems to come of those that he/she doesn''t have it: the poor, and that should be understood in two registrations. First: Sociologicamente and historically: there are 20 centuries in several parts of the world and in ways different men and women practice the Gospel as good new to the poor: Nun Tereza, Irmã Dorot, Oscar Romero and so many other, the first itinerant pregadores, the sacred priests (to mention some contexts and book that he/she speaks about the martyrs). Francisco of Assis, socialists of religious inspirations, and so many anonymous Christians that live the partition with the more needful than they surround it. Likewise the theologians of the liberation that leave of this practice of the solidary Christians with the poor in its aspiration for the most fraternal world were born. This practice is not legitimated rationally, but carismaticamente, that is, for the qualities and a person''s virtues in particular, in the poor perspective envangélica, this ideal of a social, just and fraternal order doesn''t have possibility to articulate with the system of powers and unjust dominance, but it is a critic the violent times, the indirect of the existent orders times, on behalf of the justice and of the partition. This ideal already receives its credibility for the practice and for the life of that that announces. Jesus'' exceptional authority, that the masses attribute it, comes in first place of the authenticity of its word (Mt.21,21 Lc 7,1). For the I thwart as every history it shows, the ones that want to take or to keep the power they are marked for the lie and hypocrisy. Speaking about the escribas and fariseus: therefore you do and observe everything the as they told you, But you don''t imitate its actions. The legitimacy of Jesus'' authority, came from this unanimity and the poor union beside which he was, condemning the contradictions and the injustices of the existent order. But if Jesus'' practice was in fact subversive she didn''t lean on on you analyze economic or social, doing a practice exclusively of her politics, but about a divine, charismatic inspiration, of contends then theological: we can speak about a spiritual messianismo, that is, second and spirit of Kingdom. Of the point of view of the faith the poor are not simply only an identifiable social group for the privation. If Jesus, identifies with the poor, he insists in that. (Parable of Jesus on the debtor without mercy the man''s son doesn''t have it is wanted where to recline the head “Oh of you the rich ones.” It is because the kingdom of God not arrived to them because they are private of everything, but because they are capable to receive and to share. They are open to a renewal of the world. What will be received of so fundamental that of him a world renewal will appear? Essentially it is the Spirit of God. In fact, the Spirit is linked directly to the pardon, that allows to welcome Kingdom of God and Jesus'' authority. This pardon only has a limit: THE sin against and Espírito Santo.