Morality, forgiveness and atonement, the center staff reform
Let's take a moment, before going forward, as so far we have highlighted. We talked about a double "removing" an act of liberation, which is a dual action: purification and renewal. At first the conversation touched on faith, breaking the walls of the finite and free gaze to the size of the LORD, and not only the look but also the road. Faith is, in fact, not only recognize, but to operate, not only a breach in the wall, but a hand that saves, pulling out of the cave. From this we have drawn the conclusion, for the institutions, that ordering the essential thrust of the Church has always need of new developments so concrete and specific configurations - so his life can develop in a certain time - but which, however, these configurations can not become the essential thing. Indeed, the Church does not exist in order to keep us busy as any combination of worldly and the preservation of life itself, but does exist to become in all of us access to eternal life.
Now we must go one step further, and this does not apply to more general and objective which had so far, but the scope staff. In fact, even here, in the personal sphere, you need a "remove" to free us. On a personal level and certainly not always the "precious form", ie the image of God inscribed in us, to leap to the eye. The first thing we see instead only the image of Adam, the image of man not entirely destroyed, but still fallen. Let's see the encrusted dirt and dust, which are laid over the image.
We all need a true sculptor, who takes away that which disfigures the image, we need forgiveness, which is at the heart of any true reform. It is certainly not a coincidence that the three decisive stages of the formation of the Church, told in the Gospels, the forgiveness of sins play a crucial role. There is first hand over the keys to Peter. The power given to him to bind and loose, open and close, of which we speak, is, at its core, a post to let go, to welcome home, to forgive (Matt. 16:19). The same thing is again at the Last Supper, which inaugurates the new
communities from the body of Christ and the body of Christ. It becomes possible for the fact that the Lord will pour out his blood "for many for the forgiveness of sins" (Matt. 26:28). Finally, the Risen One, in his first appearance to the eleven, founded the fellowship of His peace that he gives them the power to forgive {Jn 20:19-23). The Church is a community of people who "do not need a doctor," but rather a community of converted sinners, who live the grace of forgiveness, in turn transmitted it to others.
Now we must go one step further, and this does not apply to more general and objective which had so far, but the scope staff. In fact, even here, in the personal sphere, you need a "remove" to free us. On a personal level and certainly not always the "precious form", ie the image of God inscribed in us, to leap to the eye. The first thing we see instead only the image of Adam, the image of man not entirely destroyed, but still fallen. Let's see the encrusted dirt and dust, which are laid over the image.
We all need a true sculptor, who takes away that which disfigures the image, we need forgiveness, which is at the heart of any true reform. It is certainly not a coincidence that the three decisive stages of the formation of the Church, told in the Gospels, the forgiveness of sins play a crucial role. There is first hand over the keys to Peter. The power given to him to bind and loose, open and close, of which we speak, is, at its core, a post to let go, to welcome home, to forgive (Matt. 16:19). The same thing is again at the Last Supper, which inaugurates the new
communities from the body of Christ and the body of Christ. It becomes possible for the fact that the Lord will pour out his blood "for many for the forgiveness of sins" (Matt. 26:28). Finally, the Risen One, in his first appearance to the eleven, founded the fellowship of His peace that he gives them the power to forgive {Jn 20:19-23). The Church is a community of people who "do not need a doctor," but rather a community of converted sinners, who live the grace of forgiveness, in turn transmitted it to others.
If we carefully read the New Testament, we discover that forgiveness has nothing magical in itself, it, however, is not even a pretending to forget, is not a "do not like", but instead a very real process of change, which the sculptor accomplishes. The take away the guilt really remove anything, the advent of forgiveness in us is shown in the onset of penance. Forgiveness is a process to do so passive and active: the powerful creative word of God on us by the pain of change and becomes an active transformation. Forgiveness and repentance, grace, and his own personal conversion are not contradictory but are two sides of one and the same event. This merger of assets and liabilities expressed the essential form of human existence. In fact our whole set starts with being created, with our participation in the creative activity of God Here we reached a very central point: I believe that the core of the spiritual crisis of our time has its roots in the darkness of the grace of forgiveness. But first we note the positive aspect of this: the moral dimension begins again gradually to be held in honor. It is recognized, rather it has become evident, that all technical progress is questionable and ultimately destructive, if it is not a moral growth. It is recognized
that there is no reform of the human and humanity without a moral renewal. But the invocation at the end of morality is without power, because the parameters are hidden in a dense fog of discussion. In fact, the man can not bear the pure and simple morality, can not live by it: for him it becomes a "law", which provokes the desire to contradict and forth sin.
that there is no reform of the human and humanity without a moral renewal. But the invocation at the end of morality is without power, because the parameters are hidden in a dense fog of discussion. In fact, the man can not bear the pure and simple morality, can not live by it: for him it becomes a "law", which provokes the desire to contradict and forth sin.
So where forgiveness, true forgiveness to full effectiveness, is not recognized or not you believe it, morality must be broken in order such that the conditions for the single man of sin can never really happen. Broadly speaking we can say that today's moral discussion tends to set people free from guilt, causing ever arrives to take over the conditions of its possibility. It also recalls the mordant phrase of Pascal: "Ecce patres, here tollunt peccata mundi." Here are the fathers, who take away the sins of the world. According to these "moralists," there is simply no longer any guilt. Naturally, however, this way of ridding the world of guilt is too cheap. Within them, people know very well that it freed all of this is not true, that sin exists, that they themselves are sinners and that there must be an effective way to overcome sin. Even Jesus himself did not call because those who have already liberated themselves and therefore - as they believe - they did not need him, but instead called those who know they are sinners and therefore in need of Him
The moral retains its seriousness only if there is forgiveness, a forgiveness real, effective, otherwise it falls into the pure and empty conditional. But true forgiveness is only if there is the "purchase price", 1 '"equivalent exchange", if the guilt has been expiated, if there is atonement. The circularity that exists between "moral - forgiveness - Atonement" can not be broken, if anything is missing everything else falls. Dall'indivisa existence of this club depends on whether or not the man's redemption. In the Torah, the five books of Moses, these three elements are inseparably tied to one another and therefore it is not possible by this compact city center belonging to the spin off of the Old Testament canon, in the manner of the Enlightenment, a moral law is always valid, leaving all the rest to history. This mode of actualization of the Old Testament moralistic necessarily ends in failure, at this point was already clear the error of Pelagius, who now has many more followers than it seems at first sight. Instead, Jesus fulfilled the whole law, not only a part of it, and it has renewed the base. He himself, who suffered expiate guilt, atonement and forgiveness is at the same time, so it is also the only sure and always a good basis of our morality.
The moral retains its seriousness only if there is forgiveness, a forgiveness real, effective, otherwise it falls into the pure and empty conditional. But true forgiveness is only if there is the "purchase price", 1 '"equivalent exchange", if the guilt has been expiated, if there is atonement. The circularity that exists between "moral - forgiveness - Atonement" can not be broken, if anything is missing everything else falls. Dall'indivisa existence of this club depends on whether or not the man's redemption. In the Torah, the five books of Moses, these three elements are inseparably tied to one another and therefore it is not possible by this compact city center belonging to the spin off of the Old Testament canon, in the manner of the Enlightenment, a moral law is always valid, leaving all the rest to history. This mode of actualization of the Old Testament moralistic necessarily ends in failure, at this point was already clear the error of Pelagius, who now has many more followers than it seems at first sight. Instead, Jesus fulfilled the whole law, not only a part of it, and it has renewed the base. He himself, who suffered expiate guilt, atonement and forgiveness is at the same time, so it is also the only sure and always a good basis of our morality.
You can not separate the moral from the Christological, because you can not separate the atonement and forgiveness. In Christ the whole law is fulfilled and thus morality has become a real, fulfilling requirements given to us.
Starting from the core of the faith, you open it again and again the path of renewal for the individual, for the Church as a whole and for humanity.
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