Part 1: The Profession of Faith (26 - 1065)
Section 2: The Profession of the Christian Faith (185 - 1065)
Chapter 2: I Believe in Jesus Christ, the Only Son of God (422 - 682)
Article 4: "Jesus Christ suffered under Pontius Pilate, was crucified, died and was buried" (571 - 630)
Paragraph 2: Jesus Died Crucified (595 - 623)
II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION ⇡
"Jesus handed over according to the definite plan of God" ⇡
Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
393.
394.
Cf. Acts 3:13.
To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
395.
Acts 4:27-28; cf. Ps 2:1-2.
396.
Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.
"He died for our sins in accordance with the Scriptures" ⇡
The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."398 In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant.399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.401
397.
Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.
398.
1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.
399.
Cf. Isa 53:7-8 and Acts 8:32-35.
400.
Cf. Mt 20:28.
401.
Cf. Lk 24:25-27, 44-45.
"For our sake God made him to be sin" ⇡
Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."402 Man's sins, following on original sin, are punishable by death.403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."404
402.
403.
Cf. Rom 5:12; 1 Cor 15:56.
404.
2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
Jesus did not experience reprobation as if he himself had sinned.405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".407
405.
Cf. Jn 8:46.
406.
Mk 15:34; Ps 22:2; cf. Jn 8:29.
407.
God takes the initiative of universal redeeming love ⇡
By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."408 God "shows his love for us in that while we were yet sinners Christ died for us."409
408.
409.
At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."412
410.
411.
Mt 20:28; cf. Rom 5:18-19.
412.
Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.
III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS ⇡
Christ's whole life is an offering to the Father ⇡
The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]",413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."415 The sacrifice of Jesus "for the sins of the whole world"416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father."417
413.
414.
415.
416.
417.
The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life,418 for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."419 And again, "Shall I not drink the cup which the Father has given me?"420 From the cross, just before "It is finished", he said, "I thirst."421
418.
Cf Lk 12:50; 22:15; Mt 16:21-23.
419.
420.
421.
"The Lamb who takes away the sin of the world" ⇡
After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the world".422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."424
422.
Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.
423.
Isa 53:7,12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; 1 Cor 5:7.
424.
Jesus freely embraced the Father's redeeming love ⇡
By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.426 Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."427 Hence the sovereign freedom of God's Son as he went out to his death.428
425.
426.
Cf. Heb 2:10,17-18; 4:15; 5:7-9.
427.
428.
1) To look to the Cross. "Love your enemies”: a realistic command?
Is it really possible to love our enemies, and love them while they manifest their hostility and enmity, their hatred, and their aversion? Is it humanly possible to put into practice this command of Christ? Love for enemies seems madness to common reason. Does that mean that our salvation is in madness? Love for our enemies resembles the hate for ourselves. Does that mean that we get to the beatitude only if we hate ourselves?
Why does Jesus ask us to love our enemies, a task that exceeds human capacities?
"In fact, Christ's proposal is realistic because it takes into account that in the world there is too much violence, too much injustice, and therefore we can overcome this situation only countering it with more love, more kindness " (see Benedict XVI).
“It is not easy, but,” Pope Francis said during the Mass celebrated on the morning of Thursday, September 12, in the chapel of Santa Marta, it is possible, “it is enough to contemplate Jesus' suffering and the suffering humanity and live with Jesus a life hidden in God.”
To understand and to do so we have to take seriously the invitation of the Apostle Paul, “Have among yourselves the same attitude that is also yours in Christ Jesus." (Phil. 2:5) “Put on then, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience,bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do.(Col 3, 12-13).
In order to love everyone in the love of Christ, including our enemies, the way is to fasten our eyes on Christ on the Cross, and so learn to feel how Jesus felt and to conform our way of thinking, deciding and acting with Jesus’ feelings. If we take this road, we live well and take the right path. In the contemplation of the crucified love, we’ll have the confirmation that Jesus loves us. This love is a great tenderness and a consolation for us; it is a comfort and also a great responsibility day by day. It is love that is given to us and that we cannot get with study or practice: it is a free gift from God that we must responsibly make to bear fruit.
The world - and we in the world - condemns and executes; namely it eliminates every enemy. The world goes to war toward the enemy to the point of his annihilation. But Christ tells us to love our enemies, and His Word is truth. It is reality. This Word of love here and now is fulfilled in us, God's enemies always busy to eliminate our enemies losing along the way patience, forgiveness and love. We, full of sins, are infinitely loved and beloved by God, rich in mercy.
The Christian is led by the Gospel to see in himself the enemy loved by God and for whom Christ died: this is the basic experience of faith from which the spiritual path that leads to love for the enemy can rise! Paul writes: “But God proves his love for us in that while we were still sinners Christ died for us." (Rom 5:8-10).
Our life lost, is redeemed and fulfilled in His forgiveness. His open arms are even today our refuge and our perfection. We are therefore perfect and complete only in His hidden wounds of love (cf. Saint Bernard of Clairvaux). “It is there that this truth can be contemplated. It is from there that our definition of love must begin. In this contemplation the Christian discovers the path along which his life and love must move.”(Benedict XVI, Deus Caritas Est, 12). Pierced by His mercy we ourselves become His wounds open to the world, a sign of salvation, life and forgiveness for all people. Our daily wounds combined with His wounds are a perfection that saves the world.
2) To look from the Cross.
There, nailed to our cross we are perfect. There where no one greets us, there where the sun hides and the rain runs away, there where the world erases the unrighteous, the children of the heavenly Father give life, freely and because of a loving faith.
There where the world hates, the disciples of the Love, love. Our life is fulfilled on the Cross. We are crucified with Him. "Anyone who wishes to give love must also receive love as a gift. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow (cf. Jn 7:37-38). Yet to become such a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God (cf. Jn 19:34)”. (Benedict XVI, Deus caritas Est 7). It is He alive in us that loves every man and comes into us in last place, the servant of this generation to open Heaven to every enemy who by His blood has been turned into a friend. Moreover, every enemy is a brother in the eyes of Christ. As it was for us just a moment ago, or yesterday, or shall be tomorrow.
So we learn to look at the other, at our neighbor not any more just with our eyes and with our good intentions, but we look from the Cross, from the point of view of Jesus Christ.
“His friend is my friend. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern… Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave.” (Benedict XVI, Deus Caritas Est, 18). The eyes of God, who loves all giving to all what they need without distinction of any kind, are Jesus' eyes laid on this humanity through our own eyes.
There is a beautiful insight of Berdiaeff: "In the beginning God said to Cain: What have you done to your brother Abel? On the last day He will not turn to Cain but to Abel saying “What have you done to your brother Cain?” Abel will not rise for revenge, but to guard Cain. The new earth will be when the victims will take care of their executioners. This is the heart of God ". With his infinite love for us Christ did so for us.
To learn from him we must go to Calvary and watch the Redeemer on the Cross, and then we must get on the cross next to him and look from his point of view. To this love we arrive through a process and through asceticism. Love is not spontaneous: it requires discipline, asceticism, a fight against the instinct of anger and against the temptation of hate. So we will arrive to the responsibility of those who have the courage to exercise fraternal correction denouncing “constructively” the evil committed by others. Love for the enemy must not be mistaken with complicity with the sinner.
Those who do not hold a grudge and do not seek revenge, but correct the brother are in fact also able to forgive. Forgiveness is the mysterious maturity of faith and love for which the offended freely chooses to waive his right against those who has already stepped on his own just rights. The one who forgives sacrifices a legal relationship in favor of a relationship of grace.
For this to be possible, it is essential that next to the command to love our enemies there is prayer for persecutors and intercession for the opponents, "Love your enemies and pray for those who persecute you." (Mt 5:44) If we do not accept each other (and in particular that the other has become our enemy, contradicts us, opposes us and slanders us) in prayer learning to see with the eyes of God in the mystery of his person and of his vocation, we will never get to love him. But it must be clear that the love of the enemy is a matter of deep faith, of “intelligence of the heart,” of inner richness, of love for the Lord, and not simply of good will.
This love, to which God calls us, is a love that does not rely ultimately on human resources but it is the gift of God which is obtained by trusting solely and unreservedly in his merciful goodness.
Here is the newness of the Gospel that changes the world without making any noise. Here is the heroism of the "little ones" who believe in the love of God and spread it even at the cost of their life. Christ is the first in this love for the enemies and the martyrs have imitated Him loving to the end. However, let’s keep in mind that the consecrated life is in this respect a bloodless but daily martyrdom. In the Ordo Virginum people are called to martyrdom without the shedding of blood. They live a life totally dedicated to faithfulness to God and intercession for the sinners that think to be the enemies of Christ, who instead loves them and calls upon them the mercy of the Father. In the concealment of a life simple as that of Our Lady of Nazareth, they show that it is possible to imitate the eminent example of the Mother of Christ in whom God was the protagonist and whose virginity was the expression also physical of her total openness to the plan of God. The vocation of these women is to humbly pray and work to bring peace to the Earth, to reconcile the hostile brothers, to resurrect Abel, and to bring Cain back the love.
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Roman Rite - Seventh Sunday in Ordinary Time - February 23, 2014
Lv 19, 1-2.17-18, Ps 103, 1 Cor 3.16 to 23, 5.38 to 48 Mt
Love your enemies
To Christ our sins are like dust.
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Patristic Reading
Saint Augustine of Hippo
Homily 1 on the First Epistle of John ( 1:9)
And in this, says he, we do know Him, if we keep His commandments. (1 John 2:3-4) What commandments? He that says, I know Him, and keeps not His commandments, is a liar, and the truth is not in him. But still you ask what commandments? But whoso, says he, keeps His word, in him verily is the love of God perfected. (1 John 2:5) Let us see whether this same commandment be not called love. For we were asking, what commandments, and he says, But whoso keeps His word, in him verily is the love of God perfected. Mark the Gospel, whether this be not the commandment: A new commandment, says the Lord, give I unto you, that you love one another. (John 13:34) — In this we know that we are in Him, if in Him we be perfected. Perfected in love, he calls them: what is perfection of love? To love even enemies, and love them for this end, that they may be brethren. For not a carnal love ought ours to be. To wish a man temporal good, is good; but though that fail, let the soul be safe. Do you wish life to any that is your friend? You do well. Do you rejoice at the death of your enemy? You do badly. But haply both to your friend the life you wish him is not for his good, and to your enemy the death you rejoice at has been for his good. It is uncertain whether this present life be profitable to any man or unprofitable: but the life which is with God without doubt is profitable. So love your enemies as to wish them to become your brethren; so love your enemies as that they may be called into your fellowship. For so loved He who, hanging on the cross, said, Father, forgive them, for they know not what they do. (Luke 23:34) For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might. Many of them believed, and the shedding of the blood of Christ was forgiven them. At first they shed it while they raged; now they drank it while they believed. In this we know that we are in Him, if in Him we be made perfect. Touching the very perfection of love of enemies, the Lord admonishing, says, Be therefore perfect, as your Heavenly Father is perfect. (Matthew 5:48) He, therefore, that says he abides in Him, ought himself also so to walk, even as He walked.(1 John 2:6 ) How, brethren? What does he advise us? He that says he abides in Him, i.e., in Christ, ought himself also so to walk even as He walked. Haply the advice is this, that we should walk on the sea? That be far from us! It is this then that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, Father, forgive them, for they know not what they do. If, therefore, you have learned to pray for your enemy, you walk in the way of the Lord.