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"Calvary formed the dawn that called the Sun of my Eternal Will to shine again among the creatures"

Christological Hymn of the Letter to the Ephesians (eighth part)

10/9/2017

“Unto the praise of the glory of his grace, in which he hath graced us, in his beloved son. In whom we have redemption through his blood, the remission of sins, according to the riches of his, grace...” (Eph1:6-7)

In the previous meditation, we began to see the two fundamental concepts in the two verses of the Christological Hymn of the Letter to the Ephesians. After addressing the theme of Redemption now we see the consequence of the redemptive work of Christ: the remission of sins.

 

The remission of sins

The slavery, to which the Letter to the Ephesians refers, has a deeper dimension than the sociological political slavery of Egypt; it is an anthropological slavery, it is the life of the human condition: a slavery that expresses itself in the reality of sin.

In the Letter to the Romans, ch.6, refers to Baptism and freedom which operates in the life of man, St. Paul says: “Let not sin therefore reign in your mortal body, so as to obey the lusts thereof. Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God. For sin shall not have dominion over you: for you are not under the law, but under grace.”  (Romans 6:12-14)

What is it and what roots does this reality of sin have? It is the manifestation of selfish egoism rooted in man, that vital instinct of self-defense that extends up to the offense of the other: you must die so that I can live.  This instinct already has a "biological" root: is the will of self-defense that is characteristic of every living being. Man's life moves on a fine ridge that passes in the midst of death, because the time, diseases, and environmental elements are all a series of threats against his life. Sooner or later this world will win over us. And it is clear that in this condition emerges an instinct of self-defense to survive. However, what is necessary for the survival of man tends to become affirmation of selfishness up to the elimination of the other, then tries to erase the life of others to be able to affirm their own. The same applies also to the social dimension: life in society is a struggle for self-affirmation, where love is often interpreted as a risk and a loss. When love becomes a gift, there is no doubt that from the economic point of view it is a loss, it is a diminution; not using violence, not defending with aggression can appear, and sometimes appears socially as a risk.

In short, there is a reality of mechanisms that dominate the existence of man: “Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead...” It is to die and to rise again: there is something that ought to die, because man is able truly to love and to make his life a gift, a choice of service of love.

 

The Letter to the Galatians 5:13 says, “For you, brethren, have been called unto liberty. Only make not liberty an occasion to the flesh: but by charity of the spirit serve one another.” It is extraordinary this freedom which consists in serving others, in being "at the service of one another". But this is exactly Christian freedom: the meaning of Redemption.

The experience of Israel lived in the Passover (Passage) also brought them from servitude to service; from the slavery of Egypt to the service of the Lord. Freedom is basically a dying and rebirth; but being reborn in the service of gift of self! And this is, unfortunately, what makes redemption not always desirable: it is not always true that man wants freedom. Many times, however, man wants comfort rather. Since freedom is risky, man then prefers different mechanisms for not having to be free and responsible, and goes where everyone else goes; but this exactly means renouncing freedom, and going where the wind blows, where the current drags. Being able to come out of the wind and the current is costly and risky, but this is exactly what redemption is, the liberation that the Lord does: it is the remission of sins.

 

Sin presents itself, under the illusion of an enhancement of life. If there is anything fascinating in sin it is just this: the fact that it presents itself as an expansion of life, as a growth of vitality, although obviously it is a deranged vitality. They are carcinogenic cells that reproduce much more than others but destroy life: this is the reality of sin.

 

Well, in Christ, God has pronounced a word of forgiveness and love, and he did so on the cross. In the cross of Christ the infinite love of God for man is written in large letters “For God so loved the world, as to give his only begotten Son: that whosoever believeth in him may not perish, but may have life everlasting” (Jn 3:16).  This love of God is already written in creation, but it is not always well read. We need the Cross of Christ for this revelation to be fixed once and for all in a perfect and complete way.  In the face of the cross of the Lord you can become aware of sin in the true sense.  Outside of the cross we understand some of the effects of sin, but not the fullness of the negativity and destruction it contains.  The destructive force of sin is revealed precisely in the crucifix: as the love of God has become incarnate, sin reveals itself as what excludes the love of God, crucifying it. So there are basically two aspects together: the love that forgives and the awareness of your own sin.

 

In the Writings of Luisa there is much talk about eternal life as a life in the divine "Fiat" and the passage of April 12, 1928, Jesus compared Calvary to the "new Eden", from where comes the restitution of humanity of what was lost with his withdrawal from the Divine Will. In Eden, man was closed to heaven, lost his happiness, and became a slave to the infernal enemy. In the "new Eden", Heaven re-opened to him, he regains peace, the lost happiness, the devil is chained and man is free from his slavery. In Eden it was darkness, the Sun of the 'Divine Fiat' withdrew and for man it was always night. The symbol was the darkening of the sun from the face of the earth in the three hours of Jesus' agony on the cross, because it could not sustain the torment of his Creator, because of the human will, who so with such perfidy had reduced his humanity, the Sun, horrified, withdrew, and as soon as Jesus died, reappeared again and continued his course of light. So it is with the Sun of the "Divine Fiat" with the death of Jesus has again called the Sun of the Divine Will to reign in the midst of creatures. It can be said that Calvary formed the dawn that called the Sun of the Eternal Will to shine again in the midst of the creatures. The dawn says with certainty that the Sun is about to come out. So the dawn that Jesus has formed in Calvary assures, that He will call the Sun of the Divine Will to reign once again in the midst of creatures.  In the first Eden man was condemned to death body and soul; in the second it is dissolved from condemnation and the resurrection of the bodies is reconfirmed with the resurrection of Jesus. There are many relationships between Eden and Calvary and what man had lost, here it is regained; in the kingdom of the pains of Jesus everything is restored and reconfirmed: the honor, the glory of the poor creature, through the pains and death of the Son of God.  Man with the withdrawal from the Will of God formed the kingdom of his evils, his weaknesses, passions, miseries and the Son of God when he came to earth, he wanted so much to suffer, he allowed his humanity to be lacerated, torn plundered flesh, full of sores, and wanting to die, to form, through his many pains and death, the kingdom opposite to the so many evils that the creature had formed; a kingdom is not form with one act alone, but with many and many acts and the more acts accomplished, the greater and glorious one makes a kingdom. Thus Jesus' death was necessary for his love, with his death the kiss of life was given to the creatures and from his many wounds he let out all the goods, to form the kingdom of goods to the creatures. So his holy wounds are wellsprings from which the goods flow, and his death is the source from where life flows in favor of all. And since death was necessary, his resurrection was necessary for his love, because man, by doing his own will, had lost the life of his Will and Jesus was risen to form not only the resurrection of the bodies, but the resurrection of the life of the Divine Will in them. If Jesus had not risen, the creature could not have rise again in the "Divine Fiat", he would have lacked virtue, the bond of the resurrection to that of Jesus and therefore his love would have felt incomplete, he would have felt he could do more without doing so, he would have remained with the hard martyrdom of an incomplete love.

don Marco
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