SOTTO LA TUA PROTEZIONE SIA QUESTO SITO, O SANTA MADRE DI DIO
SPEAK TO ME OF GOD – 14 – The Letter PLACUIT DEO and SALVATION
“In his goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of his will by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature.
The deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation”.The teaching on salvation in Christ must always be deepened.
Holding fast to the gaze of the Lord Jesus, the Church turns toward all persons with a maternal love, to announce to them the plan of the Covenant of the Father, mediated by the Holy Spirit, “to sum up all things in Christ, the one head”.
The Letter PLACUIT DEO is intended, in light of the greater tradition of the faith and with particular reference to the teachings of Pope Francis, to demonstrate certain aspects of Christian salvation that can be difficult to understand today because of recent cultural changes.
The effect of current cultural changes on the meaning of Christian salvation
The contemporary world perceives not without difficulty the confession of the Christian faith, which proclaims Jesus as the only Savior of the whole human person and of all humanity.
On one hand, individualism centered on the autonomous subject tends to see the human person as a being whose sole fulfilment depends only on his or her own strength. In this vision, the figure of Christ appears as a model that inspires generous actions with his words and his gestures, rather than as He who transforms the human condition by incorporating us into a new existence, reconciling us with the Father and dwelling among us in the Spirit.
On the other hand, a merely interior vision of salvation is becoming common, a vision which, marked by a strong personal conviction or feeling of being united to God, does not take into account the need to accept, heal and renew our relationships with others and with the created world.
In this perspective, it becomes difficult to understand the meaning of the Incarnation of the Word, by which He was made a member of the human family, assuming our flesh and our history, for us and for our salvation.
Pope Francis, in his ordinary magisterium, often has made reference to the two tendencies described above, that resemble certain aspects of two ancient heresies, Pelagianism and Gnosticism.
A new form of Pelagianism is spreading in our days, one in which the individual, understood to be radically autonomous, presumes to save oneself, without recognizing that, at the deepest level of being, he or she derives from God and from others.
According to this way of thinking, salvation depends on the strength of the individual or on purely human structures, which are incapable of welcoming the newness of the Spirit of God.
On the other hand, a new form of Gnosticism puts forward a model of salvation that is merely interior, closed off in its own subjectivism. In this model, salvation consists in elevating oneself with the intellect beyond “the flesh of Jesus towards the mysteries of the unknown divinity.”
It thus presumes to liberate the human person from the body and from the material universe, in which traces of the provident hand of the Creator are no longer found, but only a reality deprived of meaning, foreign to the fundamental identity of the person, and easily manipulated by the interests of man.
Clearly, the comparison with the Pelagian and Gnostic heresies intends only to recall general common features, without entering into judgments on the exact nature of the ancient errors. In fact, there is a great difference between modern, secularized society and the social context of early Christianity, in which these two heresies were born.
However, insofar as Gnosticism and Pelagianism represent perennial dangers for misunderstanding the biblical faith, it is possible to find similarities between the ancient heresies and the modern tendencies just described.
Both neo-Pelagian individualism and the neo-Gnostic disregard of the body deface the confession of faith in Christ, the one, universal Savior. How would Christ be able to mediate the Covenant of the entire human family, if human persons were isolated individuals, who fulfil themselves by their own efforts, as proposed by neo-Pelagianism?
Also, how could it be possible for the salvation mediated by the Incarnation of Jesus, his life, death and Resurrection in his true body, to come to us, if the only thing that mattered were liberating the inner reality of the human person from the limits of the body and the material, as described by the neo-Gnostic vision?
In the face of these two trends, the Letter wants to reaffirm that salvation consists in our union with Christ, who, by his Incarnation, death and Resurrection has brought about a new order of relationships with the Father and among human persons, and has introduced us into this order, thanks to the gift of his Spirit, so that we are able to unite ourselves to the Father as sons in the Son, and become one body in the “firstborn among many brothers”.