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|Ioannes Paulus PP. II|
Dominum et vivificantem
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33. This is the dimension of sin that we find in the witness concerning the beginning, commented on in the Book of Genesis.125 It is the sin that according to the revealed Word of God constitutes the principle and root of all the others. We find ourselves faced with the original reality of sin in human history and at the same time in the whole of the economy of salvation. It can be said that in this sin the "mysterium iniquitatis" has its beginning, but it can also be said that this is the sin concerning which the redemptive power of the "mysterium pietatis" becomes particularly clear and efficacious. This is expressed by St. Paul, when he contrasts the "disobedience" of the first Adam with the "obedience" of Christ, the second Adam: "Obedience unto death."126
According to the witness concerning the beginning, sin in its original reality takes place in man's will - and conscience - first of all as "disobedience," that is, as opposition of the will of man to the will of God. This original disobedience presupposes a rejection, or at least a turning away from the truth contained in the Word of God, who creates the world. This Word is the same Word who was "in the beginning with God," who "was God," and without whom "nothing has been made of all that is," since "the world was made through him."127 He is the Word who is also the eternal law, the source of every law which regulates the world and especially human acts. When therefore on the eve of his Passion Jesus Christ speaks of the sin of those who "do not believe in him," in these words of his, full of sorrow, there is as it were a distant echo of that sin which in its original form is obscurely inscribed in the mystery of creation. For the one who is speaking is not only the Son of Man but the one who is also "the first-born of all creation," "for in him all things were created ...through him and for him."128 In the light of this truth we can understand that the "disobedience" in the mystery of the beginning presupposes in a certain sense the same "non-faith," that same "they have not believed" which will be repeated in the Paschal Mystery. As we have said, it is a matter of a rejection or at least a turning away from the truth contained in the Word of the Father. The rejection expresses itself in practice as "disobedience," in an act committed as an effect of the temptation which comes from the "father of lies."129 Therefore, at the root of human sin is the lie which is a radical rejection of the truth contained in the Word of the Father, through whom is expressed the loving omnipotence of the Creator: the omnipotence and also the love "of God the Father, Creator of heaven and earth."
34. "The Spirit of God," who according to the biblical description of creation "was moving over the face of the water,"130 signifies the same "Spirit who searches the depths of God": "searches the depths of the Father and of the Word-Son in the mystery of creation. Not only is he the direct witness of their mutual love from which creation derives, but he himself is this love. He himself, as love, is the eternal uncreated gift. In him is the source and the beginning of every giving of gifts to creatures. The witness concerning the beginning, which we find in the whole of Revelation, beginning with the Book of Genesis, is unanimous on this point. To create means to call into existence from nothing: therefore, to create means to give existence. And if the visible world is created for man, therefore the world is given to man.131 And at the same time that same man in his own humanity receives as a gift a special "image and likeness" to God. This means not only rationality and freedom as constitutive properties of human nature, but also, from the very beginning, the capacity of having a personal relationship with God, as "I" and "you," and therefore the capacity of having a covenant, which will take place in God's salvific communication with man. Against the background of the "image and likeness" of God, "the gift of the Spirit" ultimately means a call to friendship, in which the transcendent "depths of God" become in some way opened to participation on the part of man. The Second Vatican Council teaches; "The invisible God out of the abundance of his love speaks to men as friends and lives among them, so that he may invite and take them into fellowship with himself."132
35. The Spirit, therefore, who "searches everything, even the depths of God," knows from the beginning "the secrets of man."133 For this reason he alone can fully "convince concerning the sin" that happened at the beginning, that sin which is the root of all other sins and the source of man's sinfulness on earth, a source which never ceases to be active. The Spirit of truth knows the original reality of the sin caused in the will of man by the "father of lies," he who already "has been judged."134 The Holy Spirit therefore convinces the world of sin in connection with this "judgment," but by constantly guiding toward the "righteousness" that has been revealed to man together with the Cross of Christ: through "obedience unto death."135
Only the Holy Spirit can convince concerning the sin of the human beginning, precisely he who is the love of the Father and of the Son, he who is gift, whereas the sin of the human beginning consists in untruthfulness and in the rejection of the gift and the love which determine the beginning of the world and of man.
36. According to the witness concerning the beginning which we find in the Scriptures and in Tradition, after the first (and also more complete) description in the Book of Genesis, sin in its original form is understood as "disobedience," and this means simply and directly transgression of a prohibition laid down by God.136 But in the light of the whole context it is also obvious that the ultimate roots of this disobedience are to be sought in the whole real situation of man. Having been called into existence, the human being - man and woman - is a creature. The "image of God," consisting in rationality and freedom, expresses the greatness and dignity of the human subject, who is a person. But this personal subject is also always a creature: in his existence and essence he depends on the Creator. According to the Book of Genesis, "the tree of the knowledge of good and evil" was to express and constantly remind man of the "limit" impassable for a created being. God's prohibition is to be understood in this sense: the Creator forbids man and woman to eat of the fruit of the tree of the knowledge of good and evil. The words of the enticement, that is to say the temptation, as formulated in the sacred text, are an inducement to transgress this prohibition - that is to say, to go beyond that "limit": "When you eat of it your eyes will be opened, and you will be like God ["like gods"], knowing good and evil."137
"Disobedience" means precisely going beyond that limit, which remains impassable to the will and the freedom of man as a created being. For God the Creator is the one definitive source of the moral order in the world created by him. Man cannot decide by himself what is good and what is evil - cannot "know good and evil, like God." In the created world God indeed remains the first and sovereign source for deciding about good and evil, through the intimate truth of being, which is the reflection of the Word, the eternal Son, consubstantial with the Father. To man, created to the image of God, the Holy Spirit gives the gift of conscience, so that in this conscience the image may faithfully reflect its model, which is both Wisdom and eternal Law, the source of the moral order in man and in the world. "Disobedience," as the original dimension of sin, means the rejection of this source, through man's claim to become an independent and exclusive source for deciding about good and evil The Spirit who "searches the depths of God," and who at the same time is for man the light of conscience and the source of the moral order, knows in all its fullness this dimension of the sin inscribed in the mystery of man's beginning. And the Spirit does not cease "convincing the world of it" in connection with the Cross of Christ on Golgotha.
37. According to the witness of the beginning, God in creation has revealed himself as omnipotence, which is love. At the same time he has revealed to man that, as the "image and likeness" of his Creator, he is called to participate in truth and love. This participation means a life in union with God, who is "eternal life."138 But man, under the influence of the "father of lies," has separated himself from this participation. To what degree? Certainly not to the degree of the sin of a pure spirit, to the degree of the sin of Satan. The human spirit is incapable of reaching such a degree.139 In the very description given in Genesis it is easy to see the difference of degree between the "breath of evil" on the part of the one who "has sinned (or remains in sin) from the beginning"140 and already "has been judged,"141 and the evil of disobedience on the part of man.
Man's disobedience, nevertheless, always means a turning away from God, and in a certain sense the closing up of human freedom in his regard. It also means a certain opening of this freedom - of the human mind and will - to the one who is the "father of lies." This act of conscious choice is not only "disobedience" but also involves a certain consent to the motivation which was contained in the first temptation to sin and which is unceasingly renewed during the whole history of man on earth: "For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil."
Here we find ourselves at the very center of what could be called the "anti-Word," that is to say the '"anti-truth:" For the truth about man becomes falsified: who man is and what are the impassable limits of his being and freedom. This "anti-truth" is possible because at the same time there is a complete falsification of the truth about who God is. God the Creator is placed in a state of suspicion, indeed of accusation, in the mind of the creature. For the first time in human history there appears the perverse "genius of suspicion." He seeks to "falsify'' Good itself; the absolute Good, which precisely in the work of creation has manifested itself as the Good which gives in an inexpressible way: as bonum diffusivum sui, as creative love. Who can completely "convince concerning sin," or concerning this motivation of man's original disobedience, except the one who alone is the gift and the source of all giving of gifts, except the Spirit, who "searches the depths of God" and is the love of the Father and the Son?
38. For in spite of all the witness of creation and of the salvific economy inherent in it, the spirit of darkness142 is capable of showing God as an enemy of his own creature, and in the first place as an enemy of man, as a source of danger and threat to man. In this way Satan manages to sow in man's soul the seed of opposition to the one who "from the beginning" would be considered as man's enemy - and not as Father. Man is challenged to become the adversary of God!
The analysis of sin in its original dimension indicates that, through the influence of the "father of lies," throughout the history of humanity there will be a constant pressure on man to reject God, even to the point of hating him: "Love of self to the point of contempt for God," as St. Augustine puts it.143 Man will be inclined to see in God primarily a limitation of himself, and not the source of his own freedom and the fullness of good. We see this confirmed in the modern age, when the atheistic ideologies seek to root out religion on the grounds that religion causes the radical "alienation" of man, as if man were dispossessed of his own humanity when, accepting the idea of God, he attributes to God what belongs to man, and exclusively to man! Hence a process of thought and historico-sociological practice in which the rejection of God has reached the point of declaring his "death." An absurdity, both in concept and expression! But the ideology of the "death of God" is more a threat to man, as the Second Vatican Council indicates when it analyzes the question of the "independence of earthly affairs" and writes: "For without the Creator the creature would disappear...when God is forgotten the creature itself grows unintelligible."144 The ideology of the "death of God" easily demonstrates in its effects that on the "theoretical and practical" levels it is the ideology of the "death of man."
125. Cf. Gen 1-3.
126. Cf. Rom 5:19; Phil 2:8.
127. Cf. Jn 1:1, 2, 3, 10.
128. Cf. Col 1:15-18.
129. Cf. Jn 8:44.
130. Cf. Gen 1:2.
131. Cf. Gen 1:26, 28, 29.
132. Dogmatic Constitution on Divine Revelation, Dei Verbum, n. 2.
133. Cf. 1 Cor 2:10f.
134. Cf. Jn 16:11.
135. Cf. Phil 2:8.
136. Cf. Gen 2:16f.
137. Gen 3:5.
138. Cf. Gen 3:22 concerning the "tree of life"; cf. also Jn 3:36; 4:14; 5:24; 6:40, 47; 10:28; 12:50; 14:6; Acts 13:48; Rom 6:23; Gal 6:8; 1 Tim 1:16; Tit 1:2; 3:7; 1 Pet 3:22; 1 Jn 1:2; 2:25; 5:11, 13; Rev 2:7.
139. Cf. St. Thomas Aquinas, Summa Theo., Ia - IIae, q. 80, a. 4, ad 3.
140. 1 Jn 3:8.
141. Jn 16:11.
142. Cf. Eph 6:12; Lk 22:53.
143. De Civitate Dei, XIV, 28: CCL 48, p. 541.
144. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 36.
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