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MERCY
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IOANNES PAULUS PP. II |
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Blessing Venerable
Brothers and dear sons and daughters, I. HE WHO SEES ME SEES THE FATHER (cf. John 14:9) |
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1. The Revelation of
Mercy It is "God, who is rich in mercy" 1
whom Jesus Christ has revealed to us as Father: it is His very Son who, in Himself, has manifested Him and made Him known to us.2
Memorable in this regard is the moment when Philip, one of the twelve
Apostles, turned to Christ and said: "Lord, show us the Father, and we
shall be satisfied"; and Jesus replied: "Have I been with you so long, and yet you do not know me...? He who
has seen me has seen the Father."3
These words were spoken during the farewell discourse at the end of the
paschal supper, which was followed by the events of those holy days during
which confirmation was to be given once and for all of the fact that "God, who is rich in mercy, out of the
great love with which he loved us, even when we were dead through our
trespasses, made us alive together with Christ."4
Following the teaching of the
Second Vatican Council and paying close attention to the special needs of our
times, I devoted the encyclical Redemptor hominis to the truth about man, a truth that is
revealed to us in its fullness and depth in Christ. A no less important need
in these critical and difficult times impels me to draw attention once again
in Christ to the countenance of the "Father of mercies and God of all comfort."5
We read in the Constitution Gaudium et spes: "Christ
the new Adam...fully reveals man to himself and brings to light his lofty
calling," and does it "in
the very revelation of the mystery of the Father and of his love."6
The words that I have quoted are clear testimony to the fact that man cannot
be manifested in the full dignity of his nature without reference - not only
on the level of concepts but also in an integrally existential way - to God.
Man and man's lofty calling are revealed in Christ through the revelation of
the mystery of the Father and His love. For this reason it is now fitting
to reflect on this mystery. It is called for by the varied experiences of the
Church and of contemporary man. It is also demanded by the pleas of many
human hearts, their sufferings and hopes, their anxieties and expectations.
While it is true that every individual human being is, as I said in my
encyclical Redemptor hominis,
the way for the Church, at the same time the Gospel and the whole of
Tradition constantly show us that we must travel this day with every
individual just as Christ traced it out by revealing in Himself the Father
and His love.7
In Jesus Christ, every path to man, as it has been assigned once and for all
to the Church in the changing context of the times, is simultaneously an
approach to the Father and His love. The Second Vatican Council has confirmed
this truth for our time. The more the Church's mission is
centered upon man-the more it is, so to speak, anthropocentric-the more it
must be confirmed and actualized theocentrically,
that is to say, be directed in Jesus Christ to the Father. While the various
currents of human thought both in the past and at the present have tended and
still tend to separate theocentrism and anthropocentrism,
and even to set them in opposition to each other, the Church, following
Christ, seeks to link them up in human history, in a deep and organic way.
And this is also one of the basic principles, perhaps the most important one,
of the teaching of the last Council. Since, therefore, in the present phase
of the Church's history we put before ourselves as our primary task the
implementation of the doctrine of the great Council,
we must act upon this principle with faith, with an open mind and with all
our heart. In the encyclical already referred to, I have tried to show that
the deepening and the many-faceted enrichment of the Church's consciousness
resulting from the Council must open our minds and our hearts more widely to
Christ. Today I wish to say that openness to Christ, who as the Redeemer of
the world fully reveals man himself," can only be achieved through an
ever more mature reference to the Father and His love. |
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2. The Incarnation of
Mercy Although God "dwells in unapproachable light,"8
He speaks to man the means of the whole of
the universe: "ever since the
creation of the world his invisible nature, namely, his eternal power and
deity, has been clearly perceived in the things that have been made."9
This indirect and imperfect knowledge, achieved by the intellect seeking God by
means of creatures through the visible world, falls short of "vision of the Father." "No one has ever seen God,"
writes St. John, in order to stress the truth that "the only Son, who is in the bosom of the Father, he has made him
known."10
This "making known" reveals God in the most profound mystery of His
being, one and three, surrounded by "unapproachable light."11
Nevertheless, through this "making known" by Christ we know God
above all in His relationship of love for man: in His "philanthropy."12
It is precisely here that "His
invisible nature" becomes in a special way "visible," incomparably more
visible than through all the other "things
that have been made": it becomes visible in Christ and through
Christ, through His actions and His words, and finally through His death on
the cross and His resurrection. In this way, in Christ and through
Christ, God also becomes especially visible in His mercy; that is to say, there is emphasized that attribute of the
divinity which the Old Testament, using various concepts and terms, already
defined as "mercy."
Christ confers on the whole of the Old Testament tradition about God's mercy
a definitive meaning. Not only does He speak of it and explain it by the use
of comparisons and parables, but above all He Himself makes it incarnate and
personifies it. He Himself, in a certain sense, is mercy. To the person who sees it in Him - and finds it in Him -
God becomes "visible" in
a particular way as the Father who is rich
in mercy."13
The present-day mentality, more
perhaps than that of people in the past, seems opposed to a God of mercy, and
in fact tends to exclude from life and to remove from the human heart the very
idea of mercy. The word and the concept of "mercy" seem to cause uneasiness in man, who, thanks to the
enormous development of science and technology, never before known in
history, has become the master of the earth and has subdued and dominated it.14
This dominion over the earth, sometimes understood in a one - sided and
superficial way, seems to have no room for mercy.
However, in this regard we can profitably refer to the picture of "man's situation in the world today"
as described at the beginning of the Constitution
Gaudium et spes. Here
we read the following sentences: "In the light of the foregoing factors
there appears the dichotomy of a world that is at once powerful and weak,
capable of doing what is noble and what is base, disposed to freedom and
slavery, progress and decline, brotherhood and hatred. Man is growing
conscious that the forces he has unleashed are in his own hands and that it
is up to him to control them or be enslaved by them."15
The situation of the world today
not only displays transformations that give grounds for hope in a better
future for man on earth, but also reveals a multitude of threats, far
surpassing those known up till now. Without ceasing to point out these
threats on various occasions (as in addresses at UNO, to UNESCO, to FAO and
elsewhere), the Church must at the same time examine them in the light of the
truth received from God. The truth, revealed in Christ,
about God the "Father of mercies,"16
enables us to "see" Him
as particularly close to man especially when man is suffering, when he is
under threat at the very heart of his existence and dignity. And this is why,
in the situation of the Church and the world today, many individuals and
groups guided by a lively sense of faith are turning, I would say almost
spontaneously, to the mercy of God. They are certainly being moved to do this
by Christ Himself, who through His Spirit works within human hearts. For the
mystery of God the "Father of
mercies" revealed by Christ becomes, in the context of today's
threats to man, as it were a unique appeal addressed to the Church. In the present encyclical wish to
accept this appeal; I wish to draw from the eternal and at the same time-for
its simplicity and depth- incomparable language of revelation and faith, in
order through this same language to express once more before God and before
humanity the major anxieties of our time. In fact, revelation and faith teach
us not only to meditate in the abstract upon the mystery of God as "Father of mercies," but also to
have recourse to that mercy in the name of Christ and in union with Him. Did
not Christ say that our Father, who "sees in secret,"17
is always waiting for us to have recourse to Him in every need and always
waiting for us to study His mystery: the
mystery of the Father and His love?18 I therefore wish these
considerations to bring this mystery closer to everyone. At the same time I
wish them to be a heartfelt appeal by the Church to mercy, which humanity and
the modern world need so much. And they need mercy even though they often do not
realize it. |
I. HE WHO SEES ME
SEES THE FATHER
IV. THE PARABLE
OF THE PRODIGAL SON
VI.
"MERCY...FROM GENERATION TO GENERATION"
VII. THE MERCY OF
GOD IN THE MISSION OF THE CHURCH
VIII. THE
PRAYER OF THE CHURCH IN OUR TIMES
>>DIVINE MERCY APOSTOLATE
Diary Come Back To Me Rich in Mercy
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