. Encarnación de la Misericordia. For this reason it is now fitting to reflect on this mystery. He measures himself by the standard of the goods that he has lost, that he no longer "possesses," while the hired servants of his father's house "possess" them. On the contrary, the tensions and threats that in the Council document seem only to be outlined and not to manifest in depth all the dangers hidden within them have revealed themselves more clearly in the space of these years; they have in a different way confirmed that danger, and do not permit us to cherish the illusions of the past. His decision is taken in full consciousness of what he has deserved and of what he can still have a right to in accordance with the norms of justice.[9]. Picking up on yesterday’s idea that the era of pilgrimage is an era of mercy, not judgment, it makes sense that the Church’s message is one of mercy: Therefore, the Church professes and proclaims conversion. "130 What a lesson of humility is to be found here with regard to man, with regard both to one's neighbor and to oneself What a school of good will for daily living, in the various conditions of our existence If we were to ignore this lesson, what would remain of any "humanist" program of life and education? At this final stage of His messianic activity the words which the prophets, especially Isaiah, uttered concerning the Servant of Yahweh are fulfilled in Christ: "Through his stripes we are healed."74. 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. Let us implore God's mercy for the present generation. The above titles which we attribute to the Mother of God speak of her principally, however, as the Mother of the crucified and risen One; as the One who, having obtained mercy in an exceptional way, in an equally exceptional way "merits" that mercy throughout her earthly life and, particularly, at the foot of the cross of her Son; and finally as the one who, through her hidden and at the same time incomparable sharing in the messianic mission of her Son, was called in a special way to bring close to people that love which He had come to reveal: the love that finds its most concrete expression vis-a-vis the suffering, the poor, those deprived of their own freedom, the blind, the oppressed and sinners, just as Christ spoke of them in the words of the prophecy of Isaiah, first in the synagogue at Nazareth106 and then in response to the question of the messengers of John the Baptist.107. In such cases, the desire to annihilate the enemy, limit his freedom, or even force him into total dependence, becomes the fundamental motive for action; and this contrasts with the essence of justice, which by its nature tends to establish equality and harmony between the parties in conflict. Before His own townspeople, in Nazareth, Christ refers to the words of the prophet Isaiah: "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. The Church proclaims the truth of God's mercy revealed in the crucified and risen Christ, and she professes it in various ways. This revelation is especially fruitful because in the Mother of God it is based upon the unique tact of her maternal heart, on her particular sensitivity, on her particular fitness to reach all those who most easily accept the merciful love of a mother. Mary, entering the house of Zechariah, magnifies the Lord with all her soul for "his mercy," which "from generation to generation" is bestowed on those who fear Him. 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. In connection with this picture of our generation, a picture which cannot fail to cause profound anxiety, there come to mind once more those words which, by reason of the Incarnation of the Son of God, resounded in Mary's Magnificat, and which sing of "mercy from generation to generation." Thus the fundamental structure of justice always enters into the sphere of mercy. It is obvious that the Church professes the mercy of God, revealed in the crucified and risen Christ, not only by the word of her teaching but above all through the deepest pulsation of the life of the whole People of God. "[8] He writes that Scripture shows that "Mercy differs from justice, but is not in opposition to it, if we admit in the history of man ... the presence of God, who already as Creator has linked Himself to His creature with a particular love.". Dives in misericordia Encyclical Letter of John Paul II November 30, 1980. '"63 These are words that reveal more deeply the essential problem. This is confirmed by the field of Catholic social doctrine, greatly developed in the course of the last century. The Revelation of Mercy. The father of the prodigal son is faithful to his fatherhood, faithful to the love that he had always lavished on his son. Christ emphasizes so insistently the need to forgive others that when Peter asked Him how many times he should forgive his neighbor He answered with the symbolic number of "seventy times seven,"131 meaning that he must be able to forgive everyone every time. The Revelation of Mercy It is God, who is rich in mercy (1) whom Jesus Christ has rev The analogy at this point is very wide- ranging. Dives in misericordia (Latin: Rich in Mercy) is the name of the second encyclical written by Pope John Paul II. Worse still, feeble and sinful as he is, he often does the very thing he hates and does not do what he wants. It consists in the constant discovery and persevering practice of love as a unifying and also elevating power despite all difficulties of a psychological or social nature: it is a question, in fact, of a merciful love which, by its essence, is a creative love. All the subtleties of love become manifest in the Lord's mercy towards those who are His own: He is their Father,47 for Israel is His firstborn son48; the Lord is also the bridegroom of her whose new name the prophet proclaims: Ruhamah, "Beloved" or "she has obtained pity. "[10] The pope makes the point that this parable illustrates that mercy is best judged not from the mere externals, but from a deeper examination of what it does to the interior of man. Let us have recourse to God through Christ, mindful of the words of Mary's Magnificat, which proclaim mercy "from generation to generation." The present generation knows that it is in a privileged position: progress provides it with countless possibilities that only a few decades ago were undreamed of. At the same time, "equality" of people through "patient and kind" love122 does not take away differences: the person who gives becomes more generous when he feels at the same time benefitted by the person accepting his gift; and vice versa, the person who accepts the gift with the awareness that, in accepting it, he too is doing good is in his own way serving the great cause of the dignity of the person; and this contributes to uniting people in a more profound manner. Pope John Paul calls this a "superabundance" of God's justice as reparation for the sins of man, yet springing from the supreme love of the Father for man. In this way, redemption involves the revelation of mercy in its fullness. "64 He certainly does this under the influence of a deep affection, and this also explains his generosity towards his son, that generosity which so angers the elder son. This attitude is likewise love of God, whom modern man has sometimes separated far from himself, made extraneous to himself, proclaiming in various ways that God is "superfluous." In spite of all the declarations on the rights of man in his integral dimension, that is to say in his bodily and spiritual existence, we cannot say that these examples belong only to the past. Nevertheless, this justice, which is properly justice "to God's measure," springs completely from love: from the love of the Father and of the Son, and completely bears fruit in love. Dives in Misericordia, "God, who is rich in mercy", is a reflection on the most powerful aspect of God's love for humankind. The people of the Old Covenant experienced this misery from the time of the Exodus, when they set up the golden calf. Mercy never ceased to reveal itself, in their hearts and in their actions, as an especially creative proof of the love which does not allow itself to be "conquered by evil," but overcomes "evil with good. John 14:9) 1. Added to this is the fact that sin too constitutes man's misery. The Eucharist brings us ever nearer to that love which is more powerful than death: "For as often as we eat this bread and drink this cup," we proclaim not only the death of the Redeemer but also His resurrection, "until he comes" in glory.114 The same Eucharistic rite, celebrated in memory of Him who in His messianic mission revealed the Father to us by means of His words and His cross, attests to the inexhaustible love by virtue of which He desires always to be united with us and present in our midst, coming to meet every human heart. The encyclical was promulgated on 30 November 1980. When He finds repentance and true conversion, He brings His people back to grace.38 In the preaching of the prophets, mercy signifies a special power of love, which prevails over the sin and infidelity of the chosen people. 13. Mercy Revealed in the Cross and Resurrection. Although the son has squandered the inheritance, nevertheless his humanity is saved. The Paschal Mystery is the culmination of this revealing and effecting of mercy, which is able to justify man, to restore justice in the sense of that salvific order which God willed from the beginning in man and, through man, in the world. 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. "[9] John Paul points out that the father's reaction is based on more than mere sentiment, but on a deeper understanding of what his son really needs: "Notice, the father is aware that a fundamental good has been saved: the good of his son's humanity. "45 It is in this central revelation that the chosen people, and each of its members, will find, every time that they have sinned, the strength and the motive for turning to the Lord to remind Him of what He had exactly revealed about Himself46 and to beseech His forgiveness. DIVES&INMISERICORDIA&! An instance is the continued existence of torture, systematically used by authority as a means of domination and political oppression and practiced by subordinates with impunity. 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. 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