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«I name the soul who lives in my Will my daughter. Everybody knows her I write her name with indelible characters inside my heart: “my daughter”!»

Christological Hymn of the Letter to the Ephesians (sixth part):

9/25/2017

Before the world was made, he chose us, chose us in Christ, to be holy and spotless, and to live through love in his presence, determining that we should become his adopted sons, through Jesus Christ for his own kind purposes, to make us praise the glory of his grace…” (Ep. 1: 4-6a)

We continue our reflection on the text of the Christological hymn of Paul in the letter to the Ephesians, resuming the expression “through love”, which certainly goes bound “to be holy and spotless”: that sanctity that the Church is called to live is expressed concretely in love. St. Paul says: “Love is the one thing that cannot hurt your neighbor; that is why it is the answer to every one of the commandments.” (Rm. 13:10); “Jesus said, ‘You must love the Lord your God with all your heart, with all your soul, and with all your mind…The second resembles it: You must love your neighbor as yourself.’” (Mt. 22: 37 & 39) Therefore, there is no God without love. The measure of sanctity is the measure of charity, of love.

But the expression “through love”, I think also ties into the following verse, that is: “predestining us through love”. So it is not the charity of man, but the charity of God, the love of God with which God predestined us that we should become his adopted sons, through Jesus Christ for his own kind purposes, to make us praise the glory of his grace”.

We find here a significant expression, which in the history of theology has been the subject of many debates and have also led to heretical deviance. This is not the case of a rigid predestination, for which men are divided in two ranks, the one predestined to salvation and the others to damnation. The Letter to the Ephesians knows only one full predestination: that of, to become his adopted sons. Here “predestination” can only define the absolute initiative of the grace of God. It is not simply born from a test of the current and positive conditions of man, but it is only born from the declaration of the love of God; a predestination which is therefore absolute.

The parallel in Rm. 8:29, makes it even clearer: “We know that by turning everything to their good God co-operates with all those who love him, with all those that he has called according to his purpose. They are the ones he chose specially long ago and intended to become true images of his Son, so that his Son might be the eldest of many brothers.” (Rm. 8:28-29). You understand then what it means to say “predestination”: it is not the case of executing a fixed program, but to become true images of Christ, which at the same time is an experience that is much more demanding than a prefixed program, because it is not a play on merely one execution, but in a sharing of spirit, in a deep tuning of heart: very much more creative. The resemblance with Christ takes many physiognomies and realizations, how many are the human liberties, the stories and the adventures that are involved. The saints are all similar to Jesus Christ, but they are certainly not made with a mold, nor are they standardized. There must be a creativity; a call into question of one’s own freedom, deep and wide.

We are called “predestined to adoptive sonship through Jesus Christ”. “Adoptive affinity” is important, not for some kind of decrease in the meaning of being children. Obviously, adoption in the human experience expresses a membership, a legal filiation, to which there is no shortage of fundamental aspects of a biological experience, etc. For Saint Paul it is a complete affiliation, which passes through Jesus Christ, for which you are a son of God, but in the Son of God; not independently, but for whatever happens in your life it is by the will of God. The bond with God, the rediscovery of His paternity, and therefore the perception of your identity as a son in front of God; all of this is donated to you in fullness, without reserve, through and for the purpose of Jesus Christ.

On May 10, 1938, Jesus explains to Luisa that the creature living in the Divine Will, as she decides to live in it, God declares her daughter and calls all of Heaven, and the Sacrosanct Trinity, to celebrate the new daughter who acquired all acknowledge. God writes indelible characters in His heart, in His love that always burns "My daughter".  In the Divine Will one is always with God, everything that He does, so she does, therefore in her continuous rebirths, she is reborn together with Him and He writes: "The daughter of my birth". If human ingratitude forces God to weep, she weeps together with Him and in her tears He writes: "The daughter of my tears". In short, whether she suffers with Him, she operates, she walks, God writes: "The daughter of my pains, of my works, the daughter of my steps", whichever path it may be it is written in His heart.

Jesus explains to Luisa, that between paternity and sonship there are ineradicable bonds that no one can deny. Neither in the supernatural order nor in the natural order, thus God as Father, feels the duty to constitute as heir of His possessions, His love and holiness, to the one with which He stated with such solemnity to be his daughter, until it is written in his Divine Heart. By not loving her, His Fatherly love would feel defrauded.  She then has the duty to love him and to possess the goods of her Father, to defend him, make him known and to lay down her life so that no one will offend Him. It is beautiful to see these children of his who live in His Will and come together to say: "My Father, you have kept watch too long, you are tired, rest and make your rest sweet, sweet, rest in my love and I will keep watch. I will take your place with the souls, perhaps I will find some for when you wake".

Those who live in the Divine Will can do everything to God. The light of the soul makes them stand before all their sorrows and God does everything to them, alternating with each other in the vigil and the rest. No other act can reach a height so sublime and at a value that is unending, to desire that of what God desires. God is holy and pure. He is order and goodness. By desiring what God wants, the creature desires that of what is holy, pure, good, and with the fullness of order, the creature feels reborn in God. She does what God does and God does everything, He embraces everything, moves in everything and she is concurrent to all that He does. Therefore there is nothing that can neither reach nor overtake the living in the Divine Will.  So if we live in the "Divine Fiat" we will be happy, God and us.

don Marco
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