By: John Paul II 1. As you heard in the reading, this meeting has taken as its starting point the "Great Hallel, Psalm 136, it is a solemn litany solo and chorus hesed is a hymn to God, that is, to his faithful love, revealed in the events of salvation history, particularly in the liberation from slavery in Egypt and the gift of the promised land. The Creed of the Israel of God (cf. Dt 26, 5-9; Jos 24, 1-13) proclaims the divine interventions in human history: the Lord is not an impassive emperor, surrounded by a halo of light and relegated golden skies. He observed the misery of his people in Egypt, heard his cry and down to lower (cf. Ex 3, 7-8).
2. Well, now try to illustrate the presence of God in history, in the light of revelation Trinity, which, although fully realized in the New Testament, is already anticipated and outlined in the Old. So, start with the Father, whose characteristics can already be glimpsed in the action of God who intervenes in history as tender and caring father with respect to the righteous who go there. He is "father of the fatherless, a defender of widows" (Ps 68, 6), also the father in relation to the rebellious and sinful. Two
prophetic pages of extraordinary beauty and intensity have a delicate God soliloquy about his "wayward children" (Dt 32, 5). God manifested in his constant and loving presence in the fabric human history. In Jeremiah the Lord exclaims, "I am a father to Israel (...) Is not my favorite son, my darling? So many times I try to threaten you, I remember him: therefore my bowels are moved by it, and I feel a deep affection for him "(Jer 31 9. 20). The other great confession of God is found in Hosea: "When Israel was a child, I loved him, and Egypt have I called my son. (...) I taught him to walk, taking him by the arms, but did not recognize my sleepless nights for cure. The links attracted to kindness, with bands of love, and it was for them and who raises a child against her cheek, he leaned toward me and fed him. (...) My heart is within me, and have touched my heart "(I 11 1. 3-4. 8).
3. From these passages of the Bible are we to conclude that God the Father no means indifferent to our fortunes. Moreover, he even sent his only begotten Son, precisely at the center of history, as witnessed by Christ himself in the night-time conversation with Nicodemus: "God so loved the world that He gave His only begotten Son, that whosoever believeth in him should not perish but have eternal life. For God sent not his Son into the world to condemn the world, but that the world might be saved through him "(Jn 3, 16-17). El Hijo se inserta dentro del tiempo y del espacio como el centro vivo y vivificante que da sentido definitivo al flujo de la historia, salvándola de la dispersión y de la banalidad. Especialmente hacia la cruz de Cristo, fuente de salvación y de vida eterna, converge toda la humanidad con sus alegrías y sus lágrimas, con su atormentada historia de bien y mal: "Cuando sea levando de la tierra, atraeré a todos hacia mí" (Jn 12, 32). Con una frase lapidaria la carta a los Hebreos proclamará la presencia perenne de Cristo en la historia: "Jesucristo es el mismo ayer, hoy y siempre" (Hb 13, 8).
4. Para descubrir debajo del flujo de los acontecimientos esta presencia secreta y eficaz, para intuir the kingdom of God, which is already among us (cf. Lk 17, 21), it is necessary to go beyond the surface of the dates and historical events. Here comes the Holy Spirit. Although the Old Testament still has an explicit revelation of his person, you can "assign" certain salvific initiatives.
is he who moves to the judges of Israel (cf. Jc 3, 10), David (cf. 1 S 16, 13), the King Messiah (cf. Is 11, 1-2, 42, 1) but above all it is he who pours on the prophets, which have the mission of revealing God's glory veiled in history, the Lord's plan contained in our fortunes. The prophet Isaiah has a highly effective website, which will include Christ in his keynote speech at the synagogue in Nazareth: "The Spirit of the Lord is upon me, for Yahweh has anointed me, sent me to preach good news to the poor to heal the brokenhearted, to proclaim release to the captives and prisoners freedom, and proclaim the year of grace of the Lord "(Isaiah 61: 1-2, cf. Lk 4, 18-19).
5. The Spirit of God not only reveals the sense of history, but also gives strength to cooperate in the divine plan that is performed on it. In light of the Father, the Son and the Spirit, the story ceases to be a succession of events that dissolve into the abyss of death becomes a field fertilized by the seed of eternity, a path that leads to the sublime goal in which "God will be all in all" (1 Cor 15, 28) . The Jubilee, which evokes "the year of grace" announced by Isaiah and inaugurated by Christ, wants to be the epiphany of this seed and this glory, so that everyone wait, supported by the presence and God's help, into a new world more authentically Christian and human.
Thus, each of us, babbling about the mystery of the Trinity at work in our history, should embrace the adoring awe of Gregory Nazianzus, theologian and poet when he sings: "Glory to God the Father and the Son, King of the universe. Glory to the Spirit, worthy of praise and all holy. The Trinity is one God who created and filled all things ... especially with its vivifying Spirit , so that each child pay homage to their Creator, because only the living and the last. The rational creature, more than any other, must always hold great King and good Father "(Poems dogmatic, XXI, Hymnus alias: PG 37 , 510-511).
Wednesday February 9, 2000
Pope John Paul
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