Mt 28, Ap 21, 4. Duc in altum docendo! Duc in sanctificando! Duc in altum regendo! Ave Crux spes unica!
|Published (Last):||5 May 2010|
|PDF File Size:||13.9 Mb|
|ePub File Size:||17.6 Mb|
|Price:||Free* [*Free Regsitration Required]|
To speak of reconciliation and penance is for the men and women of our time an invitation to rediscover, translated into their own way of speaking, the very words with which our savior and teacher Jesus Christ began his preaching: "Repent, and believe in the Gospel," 1 that is to say, accept the good news of love, of adoption as children of God and hence of brotherhood. The concern to know better and to understand modern man and the contemporary world, to solve their puzzle and reveal their mystery, to discern the ferments of good and evil within them, has long caused many people to direct at man and the world a questioning gaze.
It is the gaze of the historian and sociologist, philosopher and theologian, psychologist and humanist, poet and mystic: Above all, it is the gaze, anxious yet full of hope, of the pastor. In an exemplary fashion this is shown on every page of the important pastoral constitution of the Second Vatican Council Gaudium et Spes on the church in the modern world, particularly in its wide-ranging and penetrating introduction.
It is likewise shown in certain documents issued through the wisdom and charity of my esteemed predecessors, whose admirable pontificates were marked by the historic and prophetic event of that ecumenical council. In common with others, the pastor too can discern among the various unfortunate characteristics of the world and of humanity in our time the existence of many deep and painful divisions.
These divisions are seen in the relationships between individuals and groups, and also at the level of larger groups: nations against nations and blocs of opposing countries in a headlong quest for domination. At the root of this alienation it is not hard to discern conflicts which, instead of being resolved through dialogue, grow more acute in confrontation and opposition. Careful observers, studying the elements that cause division, discover reasons of the most widely differing kinds: from the growing disproportion between groups, social classes and-countries, to ideological rivalries that are far from dead; from the opposition between economic interests to political polarization; from tribal differences to discrimination for social and religious reasons.
Moreover, certain facts that are obvious to all constitute as it were the pitiful face of the division of which they are the fruit and demonstrate its seriousness in an inescapably concrete way. Among the many other painful social phenomena of our times one can noted. Moreover, the church-without identifying herself with the world or being of the world-is in the world and is engaged in dialogue with the world.
Over and above the divisions between the Christian communions that have afflicted her for centuries, the church today is experiencing within herself sporadic divisions among her own members, divisions caused by differing views or options in the doctrinal and pastoral field. However disturbing these divisions may seem at first sight, it is only by a careful examination that one can detect their root: It is to be found in a wound in man's inmost self.
In the light of faith we call it sin: beginning with original sin, which all of us bear from birth as an inheritance from our first parents, to the sin which each one of us commits when we abuse our own freedom.
Nevertheless, that same inquiring gaze, if it is discerning enough, detects in the very midst of division an unmistakable desire among people of good will and true Christians to mend the divisions, to heal the wounds and to re-establish at all levels an essential unity. This desire arouses in many people a real longing for reconciliation even in cases where there is no actual use of this word.
Some consider reconciliation as an impossible dream which ideally might become the lever for a true transformation of society.
For others it is to be gained by arduous efforts and therefore a goal to be reached through serious reflection and action. Whatever the case, the longing for sincere and consistent reconciliation is without a shadow of doubt a fundamental driving force in our society, reflecting an irrepressible desire for peace. And it is as strongly so as the factors of division, even though this is a paradox. But reconciliation cannot be less profound than the division itself.
The longing for reconciliation and reconciliation itself will be complete and effective only tot he extent that they reach-in order to heal it-that original wound which is the root of all other wounds: namely sin. Therefore every institution or organization concerned with serving people and saving them in their fundamental dimensions must closely study reconciliation in order to grasp more fully its meaning and significance and in order to draw the necessary practical conclusions.
The church of Jesus Christ could not fail to make this study. With the devotion of a mother and the understanding of a teacher, she earnestly and carefully applies herself to detecting in society not only the signs of division but also the no less eloquent and significant signs of the quest for reconciliation. For she knows that she especially has been given the ability and assigned the mission to make known the true and profoundly religious meaning of reconciliation and its full scope.
She is thereby already helping to clarify the essential terms of the question of unity and peace. My predecessors constantly preached reconciliation and invited to reconciliation the whole of humanity and every section and portion of the human community that they saw wounded and divided. In the first place, by convoking the Sixth General Assembly of the Synod of Bishops; in the second place, by making reconciliation the center of the jubilee year called to celebrate the 1,th anniversary of the redemption.
The term and the very concept of penance are very complex. If we link penance with the metanoia which the synoptics refer to, it means the inmost change of heart under the influence of the word of God and in the perspective of the kingdom. But doing penance is something authentic and effective only if it is translated into deeds and acts of penance.
In this sense penance means, in the Christian theological and spiritual vocabulary, asceticism, that is to say, the concrete daily effort of a person, supported by God's lose his or her own life for Christ as the only means of gaining it; 11 an effort to put off the old man and put on the new; 12 an effort to overcome in oneself what is of the flesh in order that what is spiritual 13 may prevail; a continual effort to rise from the things of here below to the things of above, where Christ is.
In each of these meanings penance is closely connected with reconciliation, for reconciliation with God, with oneself and with others implies overcoming that radical break which is sin. And this is achieved only through the interior transformation or conversion which bears fruit in a person s life through acts of penance. The basic document of the synod also called the lineamenta , which was prepared with the sole purpose of presenting the theme while stressing certain fundamental aspects of it, enabled the ecclesial communities throughout the world to reflect for almost two years on these aspects of a question-that of conversion and reconciliation-which concerns everyone.
It also enabled them to draw from it a fresh impulse for the Christian life And Apostolate, That reflection was further deepened in the more immediate preparation for the work of the synod, thanks to the instrumentum laboris which was sent in due course to the bishops and their collaborators. After that, the synod fathers, assisted by all those called to attend the actual sessions, spent a whole month assiduously dealing with the theme itself and with the numerous and varied questions connected with it.
There emerged from the discussions, from the common study and from the diligent and accurate work done, a large and precious treasure which the final propositions sum up in their essence. The synod's view does not ignore the acts of reconciliation some of which pass almost unobserved in their daily ordinariness which, though in differing degrees, serve to resolve the many tensions, to overcome the many conflicts and to conquer the divisions both large and small by restoring unity.
But the synod's main concern was to discover in the depth of these scattered acts the hidden root- reconciliation so to speak at the source," which takes place in people's hearts and minds. The church's charism and likewise her unique nature vis-a-vis reconciliation, at whatever level it needs to be achieved, lie in the fact that she always goes back to that reconciliation at the source. For by reason of her essential mission, the church feels an obligation to go to the roots of that original wound of sin in order to bring healing and to re-establish, so to speak, an equally original reconciliation which will be the effective principle of all true reconciliation.
This is the reconciliation which the church had in mind and which she put forward through the synod. Sacred Scripture speaks to us of this reconciliation, inviting us to make every effort to attain it. Reconciliation becomes necessary because there has been the break of sin from which derive all the other forms of break within man and about him. Reconciliation, therefore, in order to be complete necessarily requires liberation from sin, which is to be rejected in its deepest roots.
Thus a close internal link unites conversion and reconciliation. It is impossible to split these two realities or to speak of one and say nothing of the other. The synod at the same time spoke about the reconciliation of the whole human family and of the conversion of the heart of every individual, of his or her return to God: It did so because it wished to recognize and proclaim the fact that there can be no union among people without an internal change in each individual.
Personal conversion is the necessary path to harmony between individuals. She is changing a historical condition of hatred and violence into a civilization of love. She is offering to everyone the evangelical and sacramental principle of that reconciliation at the source, from which comes every other gesture or act of reconciliation, also at the social level. It is this reconciliation, the result of conversion, which is dealt with in the present apostolic exhortation.
For, as happened at the end of the three previous assemblies of the synod, this time too the fathers who had taken part presented the conclusions of the synod's work to the bishop of Rome, the universal pastor of the church and the head of the College of Bishops, in his capacity as president of the synod.
I accepted as a serious and welcome duty of my ministry the task of drawing from the enormous abundance of the synod in order to offer to the people of God, as the fruit of the same synod, a doctrinal and pastoral message on the subject of penance and reconciliation.
In the first part I shall speak of the church in the carrying out of her mission of reconciliation, in the work of the conversion of hearts in order to bring about a renewed embrace between man and God, man and his brother, man and the whole of creation.
In the second part there will be indicated the radical cause of all wounds and divisions between people, and in the first place between people and God: namely sin. Afterward I shall indicate the means that enable the church to promote and encourage full reconciliation between people and God and, as a consequence, of people with one another. The document which I now entrust to the sons and daughters of the church and also to all those who, whether they are believers or not, look to the church with interest and sincerity, is meant to be a fitting response to what the synod asked of me.
But it is also-and I wish to say this dearly as a duty to truth and justice-something produced by the synod itself. For the contents of these pages come from the synod: from its remote and immediate preparation, from the instrumentum laboris, from the interventions in the Synod Hall and the circuli minores, and especially from the sixty-three propositions.
Here we have the result of the joint work of the fathers, who included the representatives of the Eastern churches, whose theological, spiritual and liturgical heritage is so rich and venerable, also with regard to the subject that concerns us here.
Furthermore, it was the Council of the Synod Secretariat which evaluated, in two important sessions, the results and orientations of the synod assembly just after it had ended, which highlighted the dynamics of the already mentioned propositions and which then indicated the lines considered most suitable for the preparation of the present document.
I am grateful to all those who did this work and, in fidelity to my mission, I wish here to pass on the elements from the doctrinal and pastoral treasure of the synod which seem to me providential for people's lives at this magnificent yet difficult moment in history. It is appropriate-and very significant-to do this while there remains fresh in people's minds the memory of the Holy Year, which was lived in the spirit of penance, conversion and reconciliation. May this exhortation, entrusted to my brothers in the episcopate and to their collaborators, the priests and deacons, to men and women religious, and to all men and women of upright conscience, be a means of purification, enrichment and deepening in personal faith.
May it also be a leaven capable of encouraging the growth in the midst of the world of peace and brotherhood, hope and joy-values which spring from the Gospel as it is accepted, meditated upon and lived day by day after the example of Mary, mother of our Lord Jesus Christ, through whom it pleased God to reconcile all things to himself. At the beginning of this apostolic exhortation there comes into my mind that extraordinary passage in St. Luke, the deeply religious as well as human substance of which I have already sought to illustrate in a previous document.
The father had certainly not forgotten his son, indeed he had kept unchanged his affection and esteem for him. So he had always waited for him, and now he embraces him and he gives orders for a great feast to celebrate the return of him who" was dead, and is alive; he was lost, and is found. This prodigal son is man every human being: bewitched by the temptation to separate himself from his Father in order to lead his own independent existence; disappointed by the emptiness of the mirage which had fascinated him; alone, dishonored, exploited when he tries to build a world all for himself sorely tried, even in the depths of his own misery, by the desire to return to communion with his Father.
Like the father in the parable, God looks out for the return of his child, embraces him when he arrives and orders the banquet of the new meeting with which the reconciliation is celebrated. The most striking element of the parable is the father's festive and loving welcome of the returning son: It is a sign of the mercy of God, who is always willing to forgive. Let us say at once: Reconciliation is principally a gift of the heavenly Father. But the parable also brings into the picture the elder brother, who refuses to take his place at the banquet.
He rebukes his younger brother for his dissolute wanderings, and he rebukes his father for the welcome given to the prodigal son while he himself, a temperate and hard-working person, faithful to father and home, has never been allowed-he says to have a celebration with his friends.
This is a sign that he does not understand the father's goodness. To the extent that this brother, too sure of himself and his own good qualities, jealous and haughty, full of bitterness and anger, is not converted and is not reconciled with his father and brother, the banquet is not yet fully the celebration of a reunion and rediscovery.
Man every human being-is also this elder brother. Selfishness makes him jealous, hardens his heart, blinds him and shuts him off from other people and from God.
The loving kindness and mercy of the father irritate and enrage him; for him the happiness of the brother who has been found again has a bitter taste. The parable of the prodigal son is above all the story of the inexpressible love of a Father-God-who offers to his son when he comes back to him the gift of full reconciliation.
But when the parable evokes, in the figure of the elder son, the selfishness which divides the brothers, it also becomes the story of the human family: It describes our situation and shows the path to be followed.
The prodigal son, in his anxiety for conversion, to return to the arms of his father and to be forgiven, represents those who are aware of the existence in their inmost hearts of a longing for reconciliation at all levels and without reserve, and who realize with an inner certainty that this reconciliation is possible only if it derives from a first and fundamental reconciliation-the one which brings a person back from distant separation to filial friendship with God, whose infinite mercy is clearly known.
But if the parable is read from the point of view of the other son, it portrays the situation of the human family, divided by forms of selfishness. It throws light on the difficulty involved in satisfying the desire and longing for one reconciled and united family. It therefore reminds us of the need for a profound transformation of hearts through the rediscovery of the Father's mercy and through victory over misunderstanding and over hostility among brothers and sisters.
In the light of this inexhaustible parable of the mercy that wipes out sin, the church takes up the appeal that the parable contains and grasps her mission of working, in imitation of the Lord, for the conversion of hearts and for the reconciliation of people with God and with one another-these being two realities that are intimately connected.
As we deduce from the parable of the prodigal son, reconciliation is a gift of God, an initiative on his part. But our faith teaches us that this initiative takes concrete form in the mystery of Christ the redeemer, the reconciler and the liberator of man from sin in all its forms. Paul likewise does not hesitate to sum up in this task and function the incomparable mission of Jesus of Nazareth, the word and the Son of God made man.
We too can start with this central mystery of the economy of salvation, the key to St. Paul's Christology. Paul, "much more, now that we are reconciled, shall we be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation. This mission of reconciliation through death on the cross is spoken of in another terminology by the evangelist John, when he observes that Christ had to die " to gather into one the children of God who are scattered abroad.