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|Dives in misericordia|
Ioannes Paulus PP. II
1980 11 30
IntraText SC - Text
8. Love More Powerful Than Death, More Powerful Than Sin
The cross of Christ on Calvary is also a witness to the strength of evil against the very Son of God, against the one who, alone among all the sons of men, was by His nature absolutely innocent and free from sin, and whose coming into the world was untainted by the disobedience of Adam and the inheritance of original sin. And here, precisely in Him, in Christ, justice is done to sin at the price of His sacrifice, of His obedience "even to death."81 He who was without sin, "God made him sin for our sake."82 Justice is also brought to bear upon death, which from the beginning of man's history had been allied to sin. Death has justice done to it at the price of the death of the one who was without sin and who alone was able-by means of his own death-to inflict death upon death.83 In this way the cross of Christ, on which the Son, consubstantial with the Father, renders full justice to God, is also a radical revelation of mercy, or rather of the love that goes against what constitutes the very root of evil in the history of man: against sin and death.
The cross is the most profound condescension of God to man and to what man-especially in difficult and painful moments-looks on as his unhappy destiny. The cross is like a touch of eternal love upon the most painful wounds of man's earthly existence; it is the total fulfillment of the messianic program that Christ once formulated in the synagogue at Nazareth 84 and then repeated to the messengers sent by John the Baptist.85 According to the words once written in the prophecy of Isaiah,86 this program consisted in the revelation of merciful love for the poor, the suffering and prisoners, for the blind, the oppressed and sinners. In the paschal mystery the limits of the many sided evil in which man becomes a sharer during his earthly existence are surpassed: the cross of Christ, in fact, makes us understand the deepest roots of evil, which are fixed in sin and death; thus the cross becomes an eschatological sign. Only in the eschatological fulfillment and definitive renewal of the world will love conquer, in all the elect, the deepest sources of evil, bringing as its fully mature fruit the kingdom of life and holiness and glorious immortality. The foundation of this eschatological fulfillment is already contained in the cross of Christ and in His death. The fact that Christ "was raised the third day"87 constitutes the final sign of the messianic mission, a sign that perfects the entire revelation of merciful love in a world that is subject to evil. At the same time it constitutes the sign that foretells "a new heaven and a new earth,"88 when God "will wipe away every tear from their eyes, there will be no more death, or mourning no crying, nor pain, for the former things have passed away."89
In the eschatological fulfillment mercy will be revealed as love, while in the temporal phase, in human history, which is at the same time the history of sin and death, love must be revealed above all as mercy and must also be actualized as mercy. Christ's messianic program, the program of mercy, becomes the program of His people, the program of the Church. At its very center there is always the cross, for it is in the cross that the revelation of merciful love attains its culmination. Until "the former things pass away,"90 the cross will remain the point of reference for other words too of the Revelation of John: "Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in and eat with him and he with me."91 In a special way, God also reveals His mercy when He invites man to have "mercy" on His only Son, the crucified one.
Christ, precisely as the crucified one, is the Word that does not pass away,92 and He is the one who stands at the door and knocks at the heart of every man,93 without restricting his freedom, but instead seeking to draw from this very freedom love, which is not only an act of solidarity with the suffering Son of man, but also a kind of "mercy" shown by each one of us to the Son of the eternal Father. In the whole of this messianic program of Christ, in the whole revelation of mercy through the cross, could man's dignity be more highly respected and ennobled, for, in obtaining mercy, He is in a sense the one who at the same time "shows mercy"? In a word, is not this the position of Christ with regard to man when He says: "As you did it to one of the least of these...you did it to me"?94 Do not the words of the Sermon on the Mount: "Blessed are the merciful, for they shall obtain mercy,"95 constitute, in a certain sense, a synthesis of the whole of the Good News, of the whole of the "wonderful exchange" (admirable commercium) contained therein? This exchange is a law of the very plan of salvation, a law which is simple, strong and at the same time "easy." Demonstrating from the very start what the "human heart" is capable of ("to be merciful"), do not these words from the Sermon on the Mount reveal in the same perspective the deep mystery of God: that inscrutable unity of Father, Son and Holy Spirit, in which love, containing justice, sets in motion mercy, which in its turn reveals the perfection of justice?
The Paschal Mystery is Christ at the summit of the revelation of the inscrutable mystery of God. It is precisely then that the words pronounced in the Upper Room are completely fulfilled: "He who has seen me has seen the Father."96 In fact, Christ, whom the Father "did not spare"97 for the sake of man and who in His passion and in the torment of the cross did not obtain human mercy, has revealed in His resurrection the fullness of the love that the Father has for Him and, in Him, for all people. "He is not God of the dead, but of the living."98 In His resurrection Christ has revealed the God of merciful love, precisely because He accepted the cross as the way to the resurrection. And it is for this reason that-when we recall the cross of Christ, His passion and death-our faith and hope are centered on the Risen One: on that Christ who "on the evening of that day, the first day of the week, . . .stood among them" in the upper Room, "where the disciples were, ...breathed on them, and said to them: 'Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.'"99
Here is the Son of God, who in His resurrection experienced in a radical way mercy shown to Himself, that is to say the love of the Father which is more powerful than death. And it is also the same Christ, the Son of God, who at the end of His messianic mission - and, in a certain sense, even beyond the end - reveals Himself as the inexhaustible source of mercy, of the same love that, in a subsequent perspective of the history of salvation in the Church, is to be everlastingly confirmed as more powerful than sin. The paschal Christ is the definitive incarnation of mercy, its living sign in salvation history and in eschatology. In the same spirit, the liturgy of Eastertide places on our lips the words of the Psalm: Misericordias Domini in aeternum cantabo.100