| Meditation
of Jesus - Christ
Fr. Valentin-M. O.f.m concrete. -2- |
| III
CHRIST'S PREDESTINATION
|
 1
-
the writing having taught to him; that the Christ is the unique
object of the divine complaisances, the Franciscan soul is justified
thus to adopt for theoretical and convenient method of God's
service, for" spirituality", the motto IN CHRISTO
JESU as proclaims it holy Paul, as bequeaths to him it his/her/its
seraphic Father, as explain it and comment it his/her/its doctors,
holy Bonaventure, and the Blissful Duns Scot.
Then looking for to explain itself/themselves the motive of
the divine complaisances in the Christ Jésus, she/it
recognizes that he/it is the very motive of the incarnation;
Die glorifying God; the love that is God given in fullness,
received in totality, returned to equality of grant.
The present incarnation thus a created imitation, and therefore
finished, of the flux and ebb of love that, in God (ad intra),
constitute the Trinidad of People; imitation created and therefore
finished, but so approaching of the infinity that God, danced
omnipotence, ordinate, could not create a Cœur that liked
it more and better than Jesus' divine Cœur.
He/it comes therefore to meditate the predestination of the
unique being and blessed some that God puts his/her/its complaisances,
the Christ Jésus,; the priority, the exemption from payment,
the universality of this predestination,; the incomparable fullness
of grants, in nature, grace and glory that follow of it,; the
mediating function or she/it constitutes her/its Beneficiary
back all creature, Marie. The angels, the men, the universe;
the exercise of this function, God's glorification, that is,
one can say, the end, the term, the goal (the final reason)
of this same predestination.
2
- this sublime matter can be called two ways: either
in speculative theology, either in emotional or convenient theology.
The first way would require that we possessed, or acquired,
of the difficult notions, on the divine science and his/her/its
various objects,; on the divine vouloirs and their order; what
would be very beautiful, and very long to be efficient and sure;
however, to transform these modest meditations in didactic study,
would lose ourselves the taste of the piety maybe. As choose
ourselves the second: she/it won't put us to the school of the
philosophers, but to the one of Apostles; she/it will feed our
piety of God's speech; she/it will hide under the intelligible
familiarity of the daily language of the abstractions scientists,
that nevertheless will sustain the commentary of the sacred
text invisibly, as the skeleton sustains the harmonious and
beautiful body to see. The Virgin Marie will help us. After
all, this that the Apostles taught to the faithful primitives
come of the ignorance and the mistake,
3
- "return graces to (God our) Father… that,
delivering us of the power of darkness… transported us
in his/her/its Son's Kingdom hoes beloved (1), the remission
of our sins… "
This preamble puts us in presence of the Christ, God real and
true man, since it is shown side for us his/her/its blood.
", He/it is the picture of the invisible God been born
before all creations (2) because it is in Him that all things
have been created (the celestial and the terrestrial, the visible
and the invisible, the most sublime as most vulgar); all has
been created by Luie and for Him, He/it is He before all things
and all things subsist some Him… "
So holy Paul teaches him the Colossienses (1,13-17), and none
of the words used by him comes out of the current language,
no one hides one prayer; to the Hebrews, talking of the same
Christ that", after having purified us of our sins, sat
down to the right of the divine majesty at the height of the
heaven", and that he/it sustains all things by his/her/its
powerful speech" (Hebrews 1,2-3). A few farther, mentioning
Psalm 101, he/it challenges the Christ thus: "It is you,
Lord, who has to the beginning founded the earth, and the heaven
is the work of your hands ".
In other words: all was created of it Him, by Him, for Him,
all subsists by Him, even the angels. We see there the Christ,
considered, if one can say, no as God-Man, but as Man-God (3),
wanted by God as the first of all creature (4) and the principle
of the other, and all other ordinates to Him, dependent of Him.
"Of Him, continue holy Paul (Colossiens, 1,18), that is
the principe…afin that in all things, he/it holds, Him,
the first place, because God wanted that the whole fullness
lived in some Him… "
 4
affirmed that that in theological diaper (5) one calls
the priority, the exemption from payment, the universality of
the Christ's predestination.
Priority, all having been created by him, for him,; all based
on lui`il doesn't depend, him, of no other,: He/it is first
wanted and the rest for him.
Exemption from payment, his/her/its predestination has cannot
be deserved nor by himself before it was m nor for it by no
other, that on the contrary depends on it; she/it is therefore
entirely free and the only one absolutely free; when ` has the
predestination of the other beings, she/it has to be deserved
by him, and fact was, since complaisances taken by God in it
one motivated.
Universality, counterpart of the priority, all things forever
existing him before to be they as to their reason and to their
end, created that they are by Him, for Him, in him.
(1) literally: The Son of his/her/its
love, Filius dilectionis suae.
(2) Primogenitus ominis creaturae = the first born, the eldest.
(3) waited that well is God's same and unique Son; but one can
consider in Him God's God, equal to his/her/its Father in nature,
and having with Him and the Mind Saint that only one omnipotence
and operation, and Marie's son, having his/her/its man's own
activity. We are here in the mystery of The incarnation; our
poor human words keep their balance with difficulty between
the duality of the natures and the person's unit.
(4) in the order of intention, no in the death warrant: it is
- to say that Christ occupies in God's intention in the decree
of the creation of the beings, the first place,; not that the
first existed in the reality of the things. Again one can suspect
that there hides a question whose answer escapes us: The scientists
judges admitted a real preexistence of the one that we call
his/her/its man's name, Christ,
Among the Catholics, of bass tones theologians one tempted to
justify this opinion, let's mention, S. Robert Bellarmin s.j.
and the Dominican bishop Nacchiantes. We cannot enter here in
this difficult and dark topic, Cfr. The Motive of the incarnation
(Tours 1921). P. 223 sq.
(5) one would be able to, without enters in a too big technicality
and to satisfy some readers more informed with the theological
language, to expose the same doctrine thus,: God conçoit_
sees in its pensée_ all beings some that can achieve
itself an aspect, a reflection of his/her/its infinite fullness,;
it is what we name the science of intelligence; on the multitude
of these possible beings, he/it decides to call some of it to
the existence; those, he/it knows them in their reason; and
it is what one names science of vision. The Firstborn, God conceived
it in science of intelligence; he chose it, he wanted it, as
principle of creation: for him, by him, in him, he/it wanted
all other créatures`et these, he/it is saw in science
of mink, So Jesus - Christ has been seen and wanted directly;
the other, in his/her/its Cf opportunity. Scolus Docens, XLVI
and sqq., LXXXII reason would it be difficult
to hear for Christian baptized and educated of childhood?…
5
- nothing exists more concrete, real existence; all rest encloses
in the secret of the Power organizer and creator of God; and
already Christ is the object of the divine complaisances. In
his/her/its infinite science, God sees it; in his/her/its infinite
love, God likes it; and to express in human words what God sees
and what he likes some him, let's say:
1 creation of an absolutely perfect man, gifted of the body
and the soul the most harmoniously beautiful and noble that
can be created; in the integrity and the activity of the members
organs and sense of one, of the faculties and powers of the
other so that cannot be better makes type finished of the human
race of it;
2nd - this man's susception perfects by his Verb; the susception,
that means the immediate union in unit of no one, of this man
who becomes Man-God of it,;
3rd the creation in this man's soul perfects elevated thus `
has the personal union (hypostatic) of God's Son, of the grace
the highest and active that can be created; so that he/it settled
a proportion, a suitability between the nature human divinisée
by the created grace, and the grace incréée that
is the divine Person of the Verb;
4th - The admission finally of this soul to a vision and enjoyment
beatific of the a lot of Saint Trinidad, the whole and understanding
that he/it is possible to a created mind.
5th - God establishes his Christ thus in conditions to know
It, to like It, to possess It as he is of him known, beloved,
possessed without more and better either créable or conceivable
in his/her/its order; he/it gives him to this end a mind, a
heart, of the capacities of nature and grace, an activity of
knowledge and love that cannot miss their goal. The Christ never
blessed will betray God's intention: the cult of worship, of
love, of praise, of action of grace that he/it will return to
him is if one dares to say indéréglable as he/it
is unsurpassable…
6th Such is the fullness of which written S.Paul: In the Christ
lives in the whole fullness of the divinity corporally (Collar.
,2,9,). Repeat it again, since of this doctrine the Christian
soul doesn't satiate itself:
Because his/her/its memory is softer than the honey and his/her/its
softer possession than the ray of honey; those that eat some
will have faim;et again those that drink some will have thirst
again. (Eccli. ,23,20)
God that himself friend in the unit of his/her/its infinite
life, and it is the root, one dares to say, of the Trinidad
of people, will be liked by another himself, outside, created,
his/her/its Picture (1); that will
like it of a created love, and non infinite, since creates;
but as big as he is possible and compatible with the state of
the creature; and indefectible as much that unsurpassable; and
the matchless size of this love is the" measure" of
the Christ's soul, of the Christ's grace, of the glory (anticipated)
of the Christ…
 7th
- As mentioning the verse 18 of the Colossienses, 1, in a little
while us omitted some words that had rerouted us then, and whose
sense will now be limpid:
"He/it is the head of the Body of the church, him that
is the principle, the firstborn of the deaths, so that in all
things, he/it holds, Him, the first place… "
He/it is the principle, he/it is the head, the Chief of the
church of the minds, angels and men; that means the deserving
source of God's grants; the glory, the grace necessary to the
obtaining of the glory, the nature necessary to the use of the
grace. Such is the order, no of execution, but of intention.
The goal that one intends is first in the desire: to visit Rome,
there to see the Sovereign Pontiff; but before arriving there,
I should provide ` has the multiple preparation of my journey,
then to sound accomplish: in the historic order the means precede
the end; but in the psychological order to know it and to want
it, it is for the end that one sets in motion the means: she/it
precedes them.
Romans, 8,29", Those that God knew beforehand, he predestined
them to be in conformity with his/her/its Son's picture, so
that his/her/its Son was the eldest of a big numbers brothers
(primogenitus); and those that he predestined, he has them appelés…justifiés..,
he glorified them.. " We have to the historic order: predestination
in the Christ; election to the nature, to the grace, to the
glory.
Of all eternity Christ has been conceived, seen, wanted of God
as the object of his/her/its complaisance, the prince of his/her/its
œuvres…
Next him appeared on the earth, and he/it conversed among the
men (Baruch, 3, 38)
(1) - Christ is the picture of the invisible
God; we read it in Colo. ,1,15 above stated; and also 2 horn.
,4,4… The Christ, who is God's picture, Notre-Seigneur
declares the same resemblance, or it says: Who sees me, sees
my Father (Joan., 14,9); that sees me, sees the one that sent
to me (Jean. ,12,45;8,10). He/it is not too audacious of exclaims
that he/it is ` has God another Himself, after him adit: Ego
and Paternoster unuim sumus
(Jean. ,10,30),en hearing him, as it is necessary, in relation
to the person's unit in the duality of the natures.
8.
when the fullness of the time had arrived, God sent his Fls,
born of a woman (galatres,4,4).
_ The angel of the Lord announced it, to Marie, and she conceived
the S. Mind…
_ has the maid of the Lord, that him I am made according to
your speech…
_ And the Verb made itself flesh, and it lived among us…
Three times a day, to the sound of a bell that first sounded
in the cloisters of the Minor brothers instruct by S, Bonaventure,
the devout supporters recall themselves with emotion the unforgettable
instant or achieved itself temporally, God's eternal intention!…
We celebrate every year, to March 25, the birthday of this event,
the biggest of the history of the humanity, but the church understood
than precisely his/her/its carried required that it remained
always under the view of the souls, and it adopted and dedicated
the practice of the angelus. TO the dawn, at noon, in the evening,
it recalls us this Instant that lives to come true that that
no human thought is worthy to conceive, no mouth worthy to rent…
9. in this instant of Trusted it of Marie, in the holy being
germinated of his/her/its virginal flesh, the soul was introduced,
and the verb the assuma…Aucun interval of time didn't
separate these three facts that we express successively: germination
of the very holy flesh, creation and brewing of the soul, assomption
by the divine Person; the body was never without the soul, being
human son of Marie was ever only it was not of God…
As soon as Marie's consent agreed to the work of the Saint Mind,
the holy being descended of this collaboration was Jésus-christ…
Immediately, the soul of God's Man Christ Fils begins to enjoy
the fullness of his/her/its human faculties, of the vision and
possession of God-Trinidad, of the susception by God's Verb,
at a time. She/it becomes aware of soi;elle sees itself.
She/it sees herself/itself created most beautiful soul and same
créable; of others as beautiful, but no more beautiful
and perfect, being possible; however she/it sees herself/itself,
she/it, chosen, created, without having deserved it by no means;
she/it sees herself/itself provided and assisted so in his/her/its
activity d,une grace big that a bigger cannot be creates, and
without merit of his/her/its part; she/it sees herself/itself
in one mink and enjoyment of God as higher is impossible, and
without having deserved it!… Consequence of such a drift
of favors, she/it sees herself/itself in the inability being
unfaithful to his/her/its destiny; she/it sees herself/itself
personally united of God's Son: it is in this Son that she/it
says: Me and this Son says" Me" by her…
And all it, without having deserved it by no means nor can deserve
it, chosen before to exist it..
At the same time as she/it sees what God-Trinidad makes it be,
it sees what is Himself Dieu`et that the vision that it has
It, is the most discerning and understanding that a finished
mind can possess…; and his/her/its active view of that
that it is what it is, to show him the infinite distance that
separates it of God,: because so high, so sublime, so happy
of as many perfections as a creature can carry of it, she sees
herself/itself, human soul assumed by the Verb, finished and
limited, before the infinite Size, the absolute Perfection of
the divine Trinidad…
10.
Then, and always in this same first instant of his/her/its existence
to Marie's virginal breast, the soul human of incarnate God
acted divinely by the mind Saint returns to God - Trine a cult
of worship equal to the spiritual power and to the created total
grace that it doesn't find is… It answers the free grants
of which it is filled, flooded, by a total, equal love act,
equal to the grants, equal to God's waiting,; by a gratitude
of to the measure, of his/her/its love,; by a praise, by an
oblation quine let anything more to want to his/her/its Saint
Trinidad.
However the whole life of the Man-God is only the uninterrupted
extension of this worship act, of love, of praise, of gratitude
with regard to God, of this begun oblation in the heart of gets
married, to the very instant or the Virgin's lips fell that
TRUSTED of compliance to the message of the angel and to God's
advances, that three times the day, to the tolling of the bell
we are incited to retell:
Ecce Domini ancilla: TRUSTED mihi secundum verbum tuum.
Let's retell it with piety, with a present attention to his/her/its
sense.
11. Him us and very difficult, not to say impossible, to speak
pertinently of these marvels. We are there to the full of the
mystery of the incarnation; as makes it notice S.Lépon
the Large, the mind clearly conceives and immediately, of an
intuition, what the speech can only express successively and
imperfectly.
He/it is only a person in Christ, the divine Person,; Christ,
only has a me that am a me divine decision by his/her/its lips
of men. But the feelings and the acts that we describe, we conceive
them as the acts and the feelings no of the God-Man, but of
the man - God.
It is like Man, no as God, that Christ sees himself/itself most
beautiful being créable, endowed with the noblest grace
and the highest vision,; it is like Man, no as God, that he/it
adores and give himself, that he/it likes and that he/it rents:
because as God he/it is the Father's equal; as God he/it doesn't
have distinct activity of the one of the Father and the Mind:
very almighty tamen, sed Omnipotens unus, and so God-Trine conceived
wanted, formed, pardoned and glorified that to be blessed forever
that says ME in his/her/its Son, it is to be known, beloved,
thanked, tied, excited, by a creature who was able to, of the
outside, to be the visible picture of the invisible God,; and
in the love of which could reproduce in finished splendor, the
Process Trinitaire in full bloom within the Infinite gas.
12
- God takes pleasure infinitely in the worship, the love, the
grant of oneself of this Firstborn of all creature,: this homage
is sufficient to him. The Christ's answer to the advances of
satisfied God-Trine to equality to the intention of love that
carried God to come out of his/her/its blissful solitude, God
would have been able to keep itself/themselves of it: his/her/its
work was perfected.
If he/it goes farther, if he/it pushes to a sort of excess the
communication of his/her/its life, of his/her/its activity,
of his/her/its happiness, if he/it associates to his/its Firstborn
a multitude of Brothers, this communication is like an addition
of kindliness that beforehand salaried st, compensated, on balanced
by the absolute value of the homages returned to God-Trine by
the Man-God in return of sound Don First.
All homage emanated of the creatures will embellish itself of
his/her/its involvement to the feelings and to the merits of
the Man-Dieu;mais hopeless ingratitudes, if it occurs some,
won't be able to count by this first return.
Let's stop ourselves there. The assault of love that settles
between God and his/her/its Son will reveal us other marvels
shortly, let's Retell to finish the prayer of S.François:
Poor person sinners, oh good and big God! - we are not worthy
to name you; as we implore you urgently so that Christ Notre-Seigneur
your beloved Son some that you take pleasure solely, returns
you graces in all things, with the consolatory Holy spirit,
depending on whether he/it is pleasing to You and to Themselves:
because it is this Son who is always sufficient you and for
all, and it is for him that you granted us all grace. Amen
|
| IV-LA
JESUS' ANSWER TO HIS/HER/ITS FATHER'S ADVANCES |
Our
last interview drove us until the sacred moment or l 'Man-God,
Our Lord Christ, becoming aware to be what it was pleasing to
God that it is, in the face even of what God is, answered the
intention of his/her/its predestination by the homage of all himself
to the Trinidad Saint.
Before passing to the topic that we have to consider presently,
and for the good to situate the doctrine on the whole, let's take
these four points briefly: what Jesus sees himself/itself being,
in itself and before God; and how he/it devotes himself/itself
to His/her/its Father. The flavor is not is exhausted, the depth
himself some
will ever exhaust.
1 - in itself, in his/her/its t nature his/her/its grace and his/her/its
grace and his/her/its glory, Jesus sees himself/itself the most
perfect man who can exist; private to the truth of the personality
humane; but this is not him an imperfection, because this personality,
in a way pent-up by the Person of the Verb, is thus divinely supplies.
II DEVANT GOD, he/it sees himself/itself simultaneously like a
to be pulled to nothing, finished, limited, essentially distant
of the divine being bloomed in Trinidad of people; because all
big, sublimate, happy that he/it is of perfections, as much as
a creature can carry of it, he doesn't come out of his/her/its
fundamental indebted indigence of all that he is and of everything
that he has, and of the very possibility of his/her/its debt,
to the choices merely free of the Creator.
III. As he returns to him all in an unique act, or our infirmity,
to imagine it, discerns:
Absolute gratitude, oblation unreservedly total love, shattered
worship,; whole correspondence to God's whole will on him; equality
filling the divine waiting; indefectible perpetuity… because
his/her/its beginning corresponds to Trusted it of Marie, but
it will never interrupt himself/itself during the centuries without
end.
IV. We added that DEU COMPLAÎT INFINITELY IN the man's HOMAGE
- God who fills his/her/its intention and his/her/its vœu:
Because this and for this homage that he/it conceived, wanted,
created, endowed and privileged Christ; and now he/it sees in
Him a picture of oneself so perfect that no more perfect cannot
be achieved; Jesus can say: who sees me, sees my Father; and he/it
receives this man of blessing a return of love as another more
perfect becomes impracticable and that he/it compensates all defection
qu could occur by them to be created.
Now approach the continuation of our considerations.
2.
God takes pleasure therefore infinitely in the Man's homage -
God. Until this homage, the divine work came true in the most
absolute exemption from payment; God made all advances. Christ
answers and his/her/its answer fills the divine desire. Will God
let himself/itself him to defeat in generosity? Will he/it want
to grant new complaisances, of new merits, of new grant to the
Son of his/her/its dilection?… And if this one, on his/her/its
turn, in fact such an use that God finds glorified himself of
it, to the point that he wants to recognize it, until or will
follow ourselves the partners of this love duel!..
As far that the Revelation to drive us. Let's purify our minds
and our cœurses. Let's solicit the Virgin Marie his/her/its
aid, luminous and convaincante`méditons every assertion
with piety.
All grants by which God enriched, in a supreme measure, the man
- God Jésus-Christ, are absolutely free grants. Exemption
from payment opposes merit, to debt,: The one that makes a work,
the salary is granted him like a due thing, no like a grace, a
favor,; so, it is on the contrary, by grace, this cannot be because
of his/her/its merits (1). to deserve, it is necessary to act,
and to act, to exist however the Man predestined like Son of God
by the hypostatic union, has been conceived, chosen, wanted, before
have exist little, therefore before can have deserved his/her/its
predestination by no means. It is limpid.
That one doesn't think: As Man, Christ didn't exist; but, he/it
is not as God previous to the incarnation?
It is necessary to remember what we already said: As God, the
Son doesn't have with the Father and the mind Saint that one only
and same to act (2), to act follows It of the nature; but the
nature is common to the Three People; so air is common.
As God, the Second Person knew, wanted, operated the incarnation:
the creation of the body and the soul, the insertion of this one
in that one, the assomption of the Christ man, at the same time
and no more no less that the two Other; the Father and the mind.
Saint Luc, telling us the fact of the incarnation precisely, in
his/her/its dependence of TRUSTED it of the a lot of Virgin Saint,
show the unit of action of the Three People:
The mind Saint will come on you;
The Virtue of the Very High will cover you with his/her/its Shade;
It is why being Saint who will be born of you, will be called
Son of God.
(1) Rom. ,4,4;11.6
(2) to act him, it is the capacity of the action, the root of
the action, the activity if one wants; but activity expresses
a possibility of action; when one tells to act him, one expresses
the exercise of the activity.
3
- the predestination of the Christ man is therefore all free.
This exemption from payment spreads until the conscience taken
by it of the work operated in his/her/its favor, God, have said
us, made all advances. But immediately Jesus answers. His/her/its
answer is deserving.
The merit is precisely the complaisance that God condescends to
take in the act of a creature (2) However, we already told it,
the complaisance that God takes in the homage of the Christ Jésus,
therefore the merit of this act to the divine eyes, corresponds
to God's whole previous will to give itself/themselves a worshipper
perfects and to grant to this worshipper the whole possible grace.
God takes pleasure therefore as much as he had wished it in his/her/its
Christ's homage. What comes back to say that he/it grants to this
homage a merit as big as he/it is possible, unsurpassable, all
merits of all united creatures, angels and men and if him in is
of others capable to be pleasing to God, non excepted the a lot
of Saint Virgin Marie, will equal the merit of this first homage
returned to God by the Firstborn of the creation never; well more,
the merits of the creatures will take their source, their to be,
their value of this first merit. Because it is this first homage
of the Son d his/her/its dilection that deserved to all others
beings, including Virgin his/her/its Mother, their call to: 1st
the glory; 2nd the nature; 2nd the grace, by which, in the nature,
they will be able to reach their glory, that means their last
end, that means the involvement again in Christo Jesu of the life
of God Trine.
4. how know ourselves it?
By the Revelation
We
don't wait, surely, that the writing expresses us propositions
in the precise terms elaborated by the theological meditation,
But of the statements of the writing, explained besides by the
oral Tradition, the Fathers first, then the Theologies, and especially
the theologians of the Franciscan family, one drawn, developed,
exposed this doctrine.
An example will start learning us the method this this" explanation."
The Psalm 2nd, verses 6-9 pronounce:
I have been established King on Zion, the holy mountain. I will
publish the decree: The Lord my says: You are my Son, I generated
you today. Ask me and I would give you the nations for inheritance,
for domain the extremities of the earth, you will govern them
with a scepter of iron (infrangible). And like a vase of clay
you will break them.
According to the context, the nations are in revolt against the
King-Messiah: we don't want that he/it reigns on us. It is therefore
about a King, anointed it of the Lord, to whom God conferred an
universal empire.
What is this King? Of whom does the Psalmist speak him?
It is again and always of the Revelation that we can learn it.
However this passage of the Psalm 2nd is famous. Besides the allusions
that one could find some elsewhere, he/it has been commented three
times by Paul saint.
In the apostle's speech, added on by the Act XIIIS, we read:
"The promise made to our fathers, God accomplished for us,
while reviving Jesus, according to what is written in the Psalm
2nd,: You are my Son; I generated you today."
In the Epistle to the Hebrews, similarly, we read 1.5: "To
which of the Angels indeed God has he ever says: are you my Son,
did I generate you" today?
But, according to the apostle's arguing, God pronounced this speech
on" the Son that he established heir of all things, by which
he also created the world, and that… after having purified
us of our sins, sat down to the right of the divine Majesty".
Hébreux,1,2,3
And again: "The Christ didn't rise of himself to the Pontificate,
but him (received him) of the one that told to him: "You
are my Son, I generated you today"; as he/it says again in
another place: "You are forever a priest according to the
order of Melchisédech" (Hebrews 5,5).
Thus, to the testimony of the Writing, the character to whom God
declares,; Is silent my Son", and confer him the universal
Royalty, it is Christ. Because it is indeed He that he/it revived
some deaths, that he/it established heir of toues things after
having by him created the world, and that he/it made his/its right
sit when he/it had purified us of our sins; it is He that also
is the eternal Priest; since with the Psalm 2nd, knows Paul site
the Psalm 109 or he/it is said:
The
Lord told my Lord:
Sit you at my right until I make of your enemies the stool of
your feet.
The Lord swore it, it won't repent some:
You are forever a priest according to the order of Melchisédech
Christ, but (according to the already insinuated distinction)
as Son of the man, and no as Son of God; since God's Son; equal
to his/her/its Father, possess joint with Him the sovereignty
on all being, his/her/its Father cannot say: Ask me!
However
one has louse to notice in the commentary of Paul saint that the
Lord God addresses this speaks to his/her/its Son Jesus: "You
are my Son, I generated You today", at the time of his/her/its
birth; at the time of his/her/its resurrection; at the time deo
his/her/its elevation to the eternal ministration… The today
of which he/it is question is the unchangeable present of the
eternity, simultaneous to all facts of the world created that
taking place forms the times. The one that of his/her/its man's
name we call Christ, is according to dared consubstantial divinity
and coéternelle to the Father; the Person's unit in the
duality of the natures is the nœud of the mystery of the
incarnation. As don't hope to seize the" how" of the
facts that it covers.
What we can conceive, it is that the advance makes by God to his/her/its
Christ: "Ask me and I will give you the universal royalty",
is contemporary of his/her/its unction as eternal priest. The
Psalm 109th, already waxed, says similarly (according to the Vulgate):
To you the sovereign power is on the day of your strength, in
the splendor of the sanctuary (eternal).
Of his/her/its breast, before the dawn, I generated you.
The Lord swore it it won't repent some
You are forever ready according to the order of Melchisédech…
If the impotence of the human language obliges us to distinguish
of the successive moments in the eternity, the reason straightens
our thoughts. We don't confound the Son's eternal generation with
the decree of the incarnation of this same Son; the first is out
of all calculation of time, the second has the times begun.
It is why, says holy Augustin (Enchiridion, c 49, n 14), the Father's
big voice that resounds on Jesus to the baptism: " You are
my Son, today I generated you", don't only designate this
fraction of time or he/it is baptized; she/it means the unchangeable
day of the eternity, in order to show that this man (baptized)
belongs to the Person of the Only son: ut illum hominem ad Unigeniti
personam pertinere mostraret. Indeed, or the day nor don't begin
by the end of yesterday, nor doesn't take end by the beginning
of tomorrow, he/it is always" today.
But that it was about a lot of Christ as man m, everything that
we brought explanations demonstrates it.
And we can understand this therefore:
 6.
In return of the homage of worship, of love, of gratitude, of
contract, of oblation by which the Man-God answers the intentions
and the desires of the Trinidad Saint and that is to his/her/its
eyes of an unsurpassable value, generous God tells his/her/its
beloved Son:
Ask-moi…et I will give to you…
Immediately full of the in love deference for the desires of are
Father, the Christ asks and gets the universal Royalty.
Who tells it to us, once again? Who guarantees it to us?
Himself:
All power has been given me to the sky and on the Mt earth. ,28,8).
- The Father put back everything enters my hands (Mt. ,11,27)
_ what my Father gave to me is bigger than all (Joan. ,10,29).
_ Father, you gave me power on all flesh (Joan. ,17,2).
We read higher: Hébr. ,1,2:
God established (his/her/its Son) heir of touts things; and Colo.
,1,18:
(God wanted) that in all things he holds the first place (he possesses
the pre-eminence).
It is therefore in his/her/its full sense that it is necessary
to hear Jesus' answer to Pilate (Joan. ,18,37).
Pilate tells to him: - Are you therefore a King?
Jesus answered: _ You say it, I am King.
Let's
advance a little again in our topic and tied are going to understand
why the mystery of the Redemption offends to a lot of eyes the
splendor of the mystery of the incarnation.
7 - the Christ man, to the first instant of his/her/its creation
and his/her/its assomption, entered in the vision and highest
enjoyment that draw to be created of the Very - Saint trinity,
this "beatification" of the Man-God corresponds at the
state natural of God-Man beatitude; she/it excludes all suffering,
and all very possibility to suffer, and then to die. To see God
face - face, and to suffer until the death; to be the source of
life, and to be able to die, are incompatible.
Therefore in the Christ the possibility to suffer and to die can
be only miraculous. It is by free will, it is by personal choice
that he/it gave up his/its beatitude; he/it asked God for the
power to suffer and to die; God didn't impose him the suffering
and the death like previous condition to his/her/its glorification;
but by a condescension of his/her/its omnipotence, by derogation
to the laws of the vision and the beatitude, he/it granted this
faculty to his/her/its Son Jesus:
Let's "fix our eyes on Jesus (author and consumer of the
Faith) him that instead of the joy that was proposed to him, scornful
ignominy, endured the cross" (Hébr. ,12,1)
"The Christ-Jesus, whereas he/it was in God's condition,
didn't keep his/her/its equality avidly with Dieu`mais he/it was
annihilated himself, taking slave's condition, making similar
to the men, and recognized for man throughout what appeared him:
he/it was annihilated himself, making itself/themselves obedient
until the death, and to the death of the cross… " (Philip.
,2,3-8)
8
reason? Why this renouncement?
This kingdom of toue creation that God delivers to him in inheritance,
immediately Christ saw in what state had reduced it the sin!
Between God and him, an abyss! But between the sinners and him,
another abyss.
So sublime that he/it is and the Father's equal in his/her/its
Son's personality, the Christ man is however a creature, infinitely
distant of the creator. Everything that he/it received and everything
that he/it is in his/her/its nature, in his/her/its grace, in
his/her/its glory, in his/her/its union with the verb, he/it doesn't
have it and him the East that by free grant, undeserved privilege
and besides imméritable…
So he before God sees himself/itself: Creature, him adore`Privilégié,
he/it thanks; wanted for the love, he/it likes; but he/it also
sees himself/itself by his/her/its free predestination nearly
constituted to a distance infinite of the rest of the creatures.
They have been wanted and named to the existence in his/her/its
honor; they have been given him for his/her/its inheritance and
his/her/its kingdom; but their sin warped them of their way and
their destiny.
"The things his/her/its presented to his/her/its eyes thus,
says holy Augustin (Enchiridion, book 3, chap.26): The race human
gisait in his/her/its pains, and even rolled itself of it, and
of pains in pains hurried his/her/its damned mass; and linked
to the fate of the corrupt angels, she/it was vowed to expiate
his/her/its abuse of power by punishments irremissible…
And nevertheless God didn't stop sustaining them in the existence
while keeping them life and the means to sustain itself/themselves;
because he/it had judged worthier of his/her/its love to bring
back the sinners to the good, that not to permit any sin."
9
- the left immediately of Jesus is taken. Of all these rebel creatures,
he/it is the Chief, he/it is the King; he/it will offer them the
salute. He/it will get to their head to bring back them until
their End; he/it will descend lower than they, by one life poorer,
more laborious, more painful than are not customarily the life
of the men; so that conquered to the confidence and the imitation,
the men follow their Chief become their Savior.
To achieve this intention, him to choose the t suffering the death,
to Suffer and to die for guilty parties, that is for him; on the
one hand, to imitate the exemption from payment of God's advances
towards him; his/her/its total love cannot grow, but it will appear
in fullness while giving itself/themselves unreservedly and without
return to beings who cannot deserve it nor to return it; because
he/it is not of bigger love that to give his/her/its life for
those that one likes, otherwise maybe that to give it for those
that don't like; of the less, is this by this excess that God
accredits his charity towards us, said holy Paul, (rom., 5,8).
On the other hand, if one dares to speak thus, having returned
to God the equivalence of the exemption from payment of his/her/its
privileges, Jesus, while suffering and dying, also returns to
the sinners the advantage that he/it has on them: by the extinction
of their debt, the expiration of their sins, the delivery of the
infernal slavery, the possibility of the merit in the good use
of their liberty, the restitution of the grace and the glory.
"The Christ says, incoming in the world: You don't need sacrifice
nor holocaust, oh God; you don't accept them either; but you have
form me a body; you enacted my incarnation; you allowed me to
offer me. Then I said: here I am. As well as he/it is enacted
of me; dice the beginning, I come OH God, to accomplish your will"…
"Because by an unique oblation, he/it procured the perfection
forever to those that are sanctified."
So speaks holy Paul always, (Hebrews, 10,2;10,14). It is not the
god-man, but the Man-God who expresses itself of this sort; however
if one looks for the date of this speech, one finds it indicated
by these words: Ingrediens mundun, incoming in the world,: it
is at least to the instant of his/her/its Incarnation, in the
timeless fixed moment by TRUSTED it of Marie.
God didn't require the bloody repair of the offense; to made him
by the sin of the men; but Jesus offered it like only worthy of
the glory of God and his/her/its love. And what is pleasing to
God in his/her/its Son's oblation, what makes the value of Jesus'
sacrifice, that is less the death that the love; or it is the
love pushed until the death revealing the immensity of the love….
10
- "it is why God raised sovereignly (the Christ), and gave
him e the name that is over to the of all name; so that au Name
of Jesus, all knee bent in the heaven, on the earth and in the
hells and that all language proclaims, to the glory of God-Father,
that Christ is the Lord" (Philip. ,9,11)
"Christ sat down forever to god's right, waiting henceforth
that his/her/its enemies become the stool of his/her/its feet"
(Hébr. ,10,12; Psalm 109,11; I horn. ,15,22,39).
"Father, says Jesus in his/her/its ministerial prayer (Joan.
,17,1-5), Father, the hour came, glorify your Son, so that your
Son glorifies you; You gave him authority on all flesh, so that
to all those that you gave to him, he/it gives the eternal life…
"I glorified you on the earth, I finished the work that you
gave me to make, and now to you, OH Father, glorify me to the
close to you of the glory that I had by you before the world was."
All these texts give the same teaching: Jesus stripped himself/itself
of the glory of which he could enjoy quietly by God, in order
to come to purchase us by his/her/its Passion and his/her/its
death,; and the made work, he/it took this glory, as after he/it
had washed the feet of his/her/its apostles, he/it put back his/its
coat.
(Joan. ,13,12).
Let's stop here our meditation. We will see what proposes to us
thereafter and the example of Jesus and the example of François
saint.
Please holy François
Oh big and glorious God, my Lord Jesus Christ, illuminate, I pray
you, darkness of my mind,; give me a right faith, a firm hope,
a perfect charity,; make that I know you, OH Lord, so that in
all thing I acted always according to your holy and real will.
Amen |
V
- THE MEDIATING WORK |
 In
the present meditation, we would like to return the teaching of
the writing concerning the exercise of the mediation of Our Lord
Christ; first in a summary that will be, of our previous meditations,
the conclusion,; then, according to the doctrine of the epistle
to the Hebrews, in the exhibition of the particular point of the
Redemption,; because for a lot of Redemption offends the general
life of God's intention demonstrated by the incarnation.
It is not move away us of the topic of our set; Place du Christ
- Jesus in the Franciscan piety; since it is to his/her/its universal
mediator title that we pretend to connect the exclusiviste affirmation
of our spirituality; God doesn't want, God cannot be served that
in the Christ and by the Christ, in Christo Jesu.
Of the work accomplished by the Christ towards God and towards
us, we will pass then to the work to accomplish after us, in Him,
by Him, with Him. It will be the conclusion convenient of the
set, and the topic of a last meditation.
We won't apologize of our retell; will invite you our readers
to ask the Virgin Marie to use these repetitions to really drive
in their cœurses a so beautiful, so consoling and beneficial
doctrine, and to sustain their piety in his/her/its height.
1.Telles
are therefore once again the stages of the Mediator's existence.
To - God-Trinidad wants, conceives, foresees a to be created worthy
of the Don of his/her/its love, capable to return him this love
in the whole possible measure,; who will be the principle and
of his/her/its works, and of the homage of these œuvres will
present him in e return his/her/its liberality towards them; mediator
of creation and mediator of religion, to his/her/its title of
Son of the divine complaisances.
In this intention, god embodies his Verb in a body perfects, vivified
by a perfect soul, enriched of the fullness of the grace and the
glory and united in personal unit to God's Son, That to be of
blessing, God and Man, he names it Christ.
Warned thus by the infinite love, the man - God answers the intention
of his/her/its election by an act that achieves God's design fully,
and that is a homage of worship, oblation and love, however this
homage is worth for The one that gives out it, in his/her/its
name and in the name of all creature; he/it is also worth for
the creation and even valorizes all other homage of the creatures.
Delighted of his/her/its Christ's answer that fills his/her/its
desire, God offers to his/her/its Beloved the universal Royalty
on the minds free and capable to participate in his/her/its Filiation
and his/her/its beatitude, Jesus accepts by docility to the paternal
will.
B - up to here all is love, all is joy, all is glory in God's
grant, in the answer of are Christ. All could stay for the very
beloved Son joy and glory. Even after having seen in what abyss
of pains the sin had plunged those that became his/her/its vassals,
he/it could stay in his/her/its God's condition, to keep his/her/its
equality with God, to keep the joy that was proposed to him. But
he/it will judge better to imitate the liberality of which he/it
was the object and God's generosity; on his/her/its turn, as by
compensation of the privileges of which he/it had been filled
free, he/it offered God to operate the Redemption of the men;
he/it chooses the cross as means of this Redemption.
Joy of the Father that agrees to his/her/its Son's intention;
and that, to make some possible the achievement, suspending the
effect of the beatitude miraculously, grant him the faculty of
souffrire and to die; and sends it thus equipped to the work of
his/her/its love.
The shattered Christ conquers his inheritance, deliver the souls;
dies on the cross; and resuscitated, go up to the Father's right
or he/it is seated while waiting for his/her/its second advent.
C - "Then it will be the end ` he/it will hand kingdom to
God and to the Father, after having annihilated all principality,
all power, all strength… the last enemy who will be destroyed,
it is the death, because God put everything under his/her/its
feet. But when the writing says that all has been submitted to
him, is evidently but the one that submitted all things. And when
all will have been submitted to him, the God himself will make
homage to The one by that all is submitted to him, so that God
is All in All" (1Cor.,15,24.)
God's love will have the last word, as well as it had the first
2
- we don't imagine to understand, nor even that this exposition
has intention of us there to help. This abrupt deviation, or of
the less that dealt with us such, some divine plan lign offs in
the right, occurs in the inaccessible light of the splendor incréée.
The burst of the sun in his/her/its noon dazzles the imprudent
that fixes it and we know that this ténèbre is not
the fact of the star, but than it st caused by the weakness of
the organ. The sublime intelligibility of the divine facts blinds
us.
We leave by a way of love, of joy, from gloire`nous succeed as
in a dead end, to an abyss of pain, of shame, of blood,; this
Jesus who comes to pull of it to us, the is first necessary there
to follow. This necessity of the cross disconcerts us and biggest
number is shocked some.
We would accept gladly and we would be grateful maybe to him that
he/it has choose it, kissed and undergone by love for us and for
our salute. But that he/it invites us to take it on our turn,
to carry it, to die there, pass our faculty to admire and to understand.
Nevertheless, all men are vowed no matter what, to the very cross
those that don't know the name of it, even those that repulse
it, we thicken the darkness that envelops us, and that are merely
those of the Mystery of the Redemption, while looking them for
the rational, natural, logical explanations; or even while denying
them. The pretexts don't miss us: would not be that that the completion
and bloody conquest, in a clash of broken heads, of nations esclavagées,
of accumulated ruins, - because so represent it the psalms of
the former Will and the apocalypse of the New - of an announced
work as the immense symphony or all creatures, under the conduct
of the mediating Christ, universal chorège, would cheer
their God in an ecstasy of love!…
We said elsewhere (1) that of the
three big Mysteries of our faith, the mystery of the Redemption
is the most immediate for us, because we are dived of it; to every
step we collide; to his/her/its achievement, to know the salute
by the suffering and by blood; and that it is necessary for us
to give us, to us and to the other, the reason of the pains that
surrounds us, attack us and finally to put us to tip.
To deny is not a solution; to refuse, under pretext that we won't
understand all since here below, to study the aspects that are
discovered of it to us, is unworthy of our faith and our love.
Let's listen to what we bring back the Paul apostle of it, can
be will be surprised us to see the attachments of this damage
to all the whole that we know, and the justification that there
finds the Franciscan theology of the universal and necessary mediation
of the Christ Jésus.
(1) the Communion of the saints 3rd part,
ch,III & III,p.152
"After
having started with saying: You didn't want and you didn't accept,
nor oblations, nor holocausts, nor sacrifice for the sin - all
things that are offered according to the law - he/it adds then;
here it is that I come to make your will; he/it abolishes the
things first thus to establish the second, will (of God) according
to which we are sanctified, by the oblation that Christ made,
once for all, of his/her/its own body.
And while according to the Law.. "one offers several times
the same victims who can never remove on the contrary the sins,
the Christ, after having offered one only sacrifices this for
the sins, sat down forever to God's right, adjoining henceforth
that his/her/its enemies become the stool of his/her/its feet.
Because by an unique oblation he/it procured the perfection forever
to those that sanctify."
We borrow to the epistle to the Hebrews, ch.X.4-14, this striking
exposition of the Christ's role. Who could flatter itself to penetrate
the depth of it, of covered all the extent even of it?…
Of the less were able to see us the main summits, marked by words
that seem us to us, of it who are of fact, mysterious,; but that
the apostle probably understood clearly, and that his/her/its
correspondents, of the Hebrews feed the biblical symbolism, and
of more educated of the doctrine--they should be there main of
then a long time (hébr., 5,11 14;6,1 10) heard better than
we would know how to make.
"
It is impossible that the blood of the victims removes the sins.
It is why the Christ, splicing in the world, said,: You didn't
want sacrifice, nor oblation, but you formed me a body; you accepted
neither holocaust nor sacrifices for the sin. Then, I said: Here
I am (because it is of me that he/it is written at the head of
the book; that I make, oh God, your will).
 4.
God is mind. The cult that can accept him, it is the worship in
mind and in truth. If he/it accepted the oblation of victims,
it is not only these bloody immolations could please to him; but
it is in omen, in face, in waiting of the homage that only could
return him the Christ, are incarnate Sons.
At the head of the Book, to the Principle of the divine decrees
and all the creative work, it is first the Christ that he/it is
question; it is He that must come to accomplish God's will. God
adapted to his/her/its Son a body, he/it embodies it; and immediately,
incoming in the world, this son Christ tells God; Here I am!
God's will, it is that" all men are saved and arrive to the
knowledge of the truth; to know that he/it is only one God and
also only one mediator between God and the men, the Christ man
(1) that is given itself himself
in ransom for all (1 Tim., 2,4)2.
Because, indeed, this and according to this will that we are sanctified
by the oblation that Christ made, once for all, of his/her/its
own body.
(1) one also translates: The Christ Jésus
makes man; one can it, because Jesus - Christ is the name of God's
Son ` because of the unit of the Personne`saint Paul speaks everywhere
or more or less of this sort, that seems to assign to the Christ
Jésus an existence previous to his/her/its entry in the
world; for example in the passages already quoted and that we
will recall again in this interview: Hébr., 12,2; Philip.,
2.3.
5. the time of this oblation is also the one of his/her/its entry
in the world, It says: Here I" am: Here it is that I come
to make your will."
Since this instant this oblation is complete and accredited, it
will never take thin, and it is in this sense that it is once
unique, sufficient, accomplished for toues; his/her/its visible
and bloody realization on Mount Calvary; his/her/its visible and
spiritual realization to the Last Supper; his/her/its sacramental
realization, at a time visible and invisible, visible under the
face of Bread and Wine, but invisible and bloody, spiritual; the
multiple not nor don't vary it. She/it remains unique, and it
is for this unique oblation that, since the beginning, has been
carried the decree of the Incarnation; and because she/it is unique
and accredited, that on the one hand the Christ's Predestination
is absolute and his/her/its universal Pre-eminence; this and because
she/it is unique that she/it didn't stop and hard eternally in
the sky, as well as we are going to see it.
The one that established priest the Christ Jésus, to know
God, made the oath of it: The Lord swore it and didn't retract
itself of it: you are a priest for eternally according to the
order of Melchisédech…; and, because he/it stays
eternally he/it possesses an unchangeable ministration. (From
there comes also that he/it can perfectly save those that approach
of God by him __ by his/her/its __puisque mediation) it is always
living to intercede in their favor (Hébr.7, 21,25). And
it is not in a sanctuary to make hand of man, picture of the real,
that the Christ appears entré`mais in the very sky, in
order to be held henceforth for us present before "God's
face (Hébr. ,9,24).
6.
the apostle gives the celestial ministry of the Christ Jésus
here a reason or a description of which we will confess humbly
that she seems to pass the human intelligence currently. The commentators
endeavored to penetrate the sense of it. Did they well succeed?
… We won't enter in the discussion of their opinions; we
will bring closer the one that is to explain this other speech
of the Same Apostle to the Colossienses merely: ""God
wanted that the whole fullness (of the grace and the glory) lived
in his/her/its Christ: He/it wanted to reconcile by him with oneself
all things, those that are on the earth and those that are in
the heaven, pacifying them by the blood of his/her/its cross"
(Colo., 1,20).
Here is now what reveals us holy Paul:
"The pictures of the things that are in the heavens knowledge
the terrestrial sacraments have must be purified by blood; the
celestial things themselves the reality spiritual whose sacraments
are the face one summer by a more excellent host". The more
excellent host by which the celestial things been purified, reconciled
to due, pacified, is undoubtedly the oblation that Jesus Christ
made, once for all, of his/her/its own body, in the incarnation,
in the Eucharist, on the Cross and now, present for us before
God's face. Saint Paul, prophet, sees the same stroke of œil
all aspects of Christ's ministration: his/her/its nature, his/her/its
exercise, his/her/its figuration by the old and today obsolete
sacrifices, his/her/its mystical reiteration by the sacrifice
of the new Law; his/her/its temporal effects and his/her/its eternal
efficiency. And is not not always this of the same mysterious
reality that he/it speaks, when he/it tells the Éphésienses:
God made us know the secret (sacramentum) of his/her/its will,
according to the free intention that had intended goodness to
achieve it when the fullness of the times would be accomplished,
to know: to complete all things in Christ, those that are in the
heaven and those that are on the earth" (Éphés.
,1,9.10).
To complete, the Vulgate says: to institute, to restore or inaugurate;
Greek: to sum up, that one also translates by éunir, to
coordinate,: all words in the sense coincide in some leaves, either
between them, either with those raised higher; one recovers the
same indigence of the things celestial and of the terrestrial
in relation to the Christ's mediation, in this passage that in
the other; and as for the fullness of the times, we know that
for Paul saint she/it designates the era or God's Son came to
make his/her/its Father's will, to become liberated from the yoke
of the Law and his/her/its observances those to that were conferred
the adoption (gal. ,4,4).
7.
All this teaching is convergent and allows us to seize otherwise
every detail, of the less the general intention of the divine
plan. The sky will allow us all to understand. To finish the exposition
of our text, let's see what manner the Christ Jésus accomplishes
the divine will that introduced it in the world.
"The old Law only had a shade of goods to come and not even
the picture of the realities" promised (Hébr. ,10,1).
that means that it didn't give any future goods that a promise,
and no as the new Law, the divine reality under a sacrament or
the faith can seize it and no the human senses to discern it (1)
"She/it was therefore incapable to sanctify those that participated
in his/her/its sacrifice perfectly: they had beautiful to renew
them, they kept the conscience of their sins" (Hébr.,
10,2) But the Christ having appeared, as big priest of goods to
come _ - the eternal realities -, he passed to eternal come-realities
-, he passed by a tabernacle more excellent and more perfect and
that had not been built of man hand, this and - to say that doesn't
belong; to this creation - here".. to the world disturbed
by the sin, and it is the Christ's body that to mean the apostle
wants; and it is not with the blood of them (victims) but with
his/her/its own blood that he/it entered in once for all in the
saint of the saints, after having acquired one eternal redemption"
(Hébr., 9,11,12). That the Saint of the Saints is the sky,
the apostle says it farther a little, 9,24, and we mentioned this
parole`et that the veil; has shortcoming which passed the Savior
is his/her/its own flesh, we also smooth it: "We have by
Jesus' blood a free access in the sanctuary, by the new and living
way that he/it inaugurated for us through the veil, it is - to
say through his/her/its flesh… " (10, 19,20).
However" the Christ, after being offered itself/themselves
only one time to remove the sins of the multitude, will appear
a second time, without sin (2), to
give the salute to those that wait for it" (Hébr.,
9,28).
(1) in theological language one would say;
The old Law only had some sacramentals; the new Law possesses
sacraments, besides the sacramentals that it also possesses.
(2(Without sin, it is - to say non veiled by the infirmity (Hébr.
,5,3,4,15) of the redeemer, but in his/her/its glory natural of
Son of God.
 8.Still
this evocation of the redeeming blood! Instead of the joy that
was offered to him, Jesus, author and consumer of our faith (his/her/its
principle and his/her/its object and his/her/its reward) chose
the cross, scornful ignominy (Hébr. ,12,2); being annihilated
himself, taking a condition of obedient slave until the death
of the cross (Philip. ,2,7.8)
How much is him therefore just, that having accepted his/her/its
God work made it sit to his/her/its right, until to what he/it
makes of his/its enemies the stool of his/her/its feet (Hébr.
,10,13; Psalm 109); giving him the name above all name, and the
universal Royalty.
The psalm cix, to which the apostle refers, our readers know it
well; he/it enjoys in the liturgy of an use majeur`premier to
the vespers of Sunday and all big feasts (to some exceptions near),
he/it is in the memory of the Christian people. The fullness of
his/her/its sense is indeed matchless, and after c that we have
just explained it will discover her/its deep and mysterious beauty
probably. Here it is, as the gives the liturgical Psalm.
The Lord (God) said to my Lord (the Christ): Sit you at my right,
until I have e makes of your enemies the stool of your feet.
Of Zion, the Lord will spread the scepter of the power: Reign
in master in the middle of your enemies: The principality is yours
since the day of your arrival, in the splendor of the sanctuary.
Of my breasts, before the dawn, I generated you. Your Lord swore
it his/her/its oath is without repentance: you are a priest for
the eternity to the manner of Melchisédech.
The Lord is at your right. He/it will break the kings on the day
of his/her/its anger; He/it will judge the nations, he/it will
accumulate the ruins, he/it will break the chiefs of peoples (rebels)
He/it will drink to the torrent on the road.
It is why he/it will raise your head (1)
(1) this psalm is parallel to the psalm 2nd that we mentioned
in the previous meditation or one also finds the affirmation of
the Christ's divine Filiation, of his/her/its institution as universal
King, of his/her/its definitive triumph against the nations in
revolt. These prophecies throw singular one day one only on the
state of the world at the time of Jesus' first advent, but on
the conditions of his/her/its Jesus' second advent, but on the
conditions of his/her/its second advent that get ready under our
eyes, whatever can be the date, near or faraway, of it.
9.
Although we can, in the present state of our knowledge, to know
how becomes knotted Jesus' universal vocation, glorificateur of
his/her/its Father in the name of all his/her/its creation, with
his/her/its particular vocation of Savior of the men,; or if one
prefers, how himself résoud the obvious contradiction of
wanted Jesus for God and wanted Jesus for the man; we will also
reject neither one nor the other of these truths revealed, also
some. Of as much as the revelation saying nowhere: Jesus is only
wanted for the man, and the man's salute integrating very well,
as well as we showed it, in the general intention of God's glorification,
the difficulty carries only on the agreement of the plan of the
intention, with the hoist of the execution, of the divine decrees.
However, to facilitate us the Faith to this mystery, here it is
that in his/her/its God goodness permits that he/it came true
under our eyes: The Christ's Mediation is demonstrated us by the
Eucharist, sacrifice and sacrament. Have make it notice us; everything
that teaches us the epistle to the Hebrews of Christ's sacrifice
applies at a time:
to the eternal sacrifice by the that the God man offers to God-Trinidad
the homage of all his/her/its work creator;
to the bloody sacrifice by which once for all God Homme accomplished
his/her/its work of recreation;
to the sacrifice eucharistique that means one and the other, the
bloody sacrifice of which he/it is the memorial,; the eternal
sacrifice of which he/it is the face; memorial and face, we say
sacrament better. Because the sacrament is at a time representational
and real; representational because he/it comes true under the
veil of the faith and as by a symbol; and real by what he/it operates
what he/it means truly.
So the Mass is at a time the sacrifice of the earth, the sacrifice
of the Sky, the sacrifice of Mount Calvary, offered by Jesus,;
he/it is Pontiff and Host, no as in three places, but as filling
all of his/her/its fullness.
Man and God, mediator between God and the men, and mediator of
the men between them; because he/it is man, he/it is in the middle
of the creation, assuming in his/her/its flesh the material nature,
and the immaterial nature in his/her/its soul, in the unit of
his/her/its humanity,; and by what he/it is God, he/it brings
back the creature to his/her/its Creator in his/her/its Person's
unit.
One can say therefore that his/her/its work of mediation is finished
in an absolute and definitive way in his/her/its own being théandrique;
and she/it ends for us and in us by the sacrifice eucharistique;
because him there transsubstantie in his/her/its flesh and his/her/its
blood, bread and wine destined to be absorbed by the man then
and to incorporate the man to his/her/its God; however, bread
and wine, food natural of the man, his/her/its here the humble
delegates of the whole creation, insensible material and organized.
The sacrifice of the Mass that, according to his/her/its institution
implies the involvement by the communions sacramental, takes in
this perspective his/her/its real and incomprehensible value,
Also we explain ourselves our Father's teaching holy François
(1), his/her/its insistence, his/her/its
manner to base the whole piety of his/her/its disciples on the
Eucharist, sacrifice and sacrament. It is not for him an excellent
very devotion, even primordial; it is all his/her/its piety, bus
by the sacrifice that starts learning us the Christ's mysteries,
speak sacrament that returns us participants of his/her/its states,
we will give to Christ places it of unique and universal mediator
of which the recognition theoretical convenient t characterizes
the Franciscan spirituality.
(1) to see the texts in the book of the
Bayart abbée: Saint Bayart: Saint François writes
you: The Body of the Lord, p,89; The Sacrifice, p.179; The Mass,
p. 245, etc… |
CONCLUSION
AND CONVENIENT |
 1
- we arrive to the term of our survey and his/her/its convenient
conclusion. It was about determining the place that holds and
must hold the Christ Jesus Notre-Seigneur in the Franciscan
piety.
We proceeded thus:
- I we defined the piety: The man's attitude that, having understood
his/her/its duties in God verses, endeavor to acquit itself/themselves
possible best, to arrive there, of it he/it is inspired by principles,
he/it takes to practices, whose whole constitutes a" spirituality."
As Franciscan, the piety will be connected to the teachers and
the examples of François saint and his/her/its spiritual
lineage.
- II - We received therefore of the seraphic Father the assertion
fundamental of our piety:
God takes pleasure solely in his/her/its Christ; and it is by
him that him addicted ` has all creature everything that she/it
has to be, of grace and glory (Rule of 1221,23.)
We concluded some that God doesn't want not to be served by
the man and qu The man can serve God validly, otherwise IN CHRISTO
JESU, in the Christ and by the Christ.
III - For a long time we have, in the writing, searched the
explanation and by her established the proof of God's will;
we recognized that Christ Man-God and universal Mediator of
religion, adoption, creation, revelation, redemption, the sanguifications
and glorification; because he/it is Firstborn and Principle
of God's works; the final, formal, exemplary and efficient reason
(1) of all creation; of eternal Pontiff of the cult returned
to the T. S. Trinidad.
IV_ We understood and finished that God's intentions having
reviewed in him and by it an achievement perfects, their continuation
would stay in a whole dependence of his/her/its merits; so all
homage of no creature (intelligent) can receive his/her/its
involvement only to the cult returned by the Man-God, his/her/its
being, his/her/its value, his/her/its acceptance, his/her/its
merit,; but in this involvement all homage of the creature is
assured also to accept to God.
V - Such is the law of the cult divin`tel the conceived, wanted
intention, realized by God,; such is therefore the rule of the
piety.
(1) the word causes doesn't have need
to be defined; he/it indicates the relation between beings of
which one depends on the other in some way. The final reason
is the one louse what, a thing exists, in other words: his/her/its
end; the formal reason, his/her/its reason to be; the exemplary
reason, his/her/its of model,; the efficient reason, his/her/its
author. When holy Paul says, Colo., 1,16,18: All has been created
for the Christ, by him, in him, so that in all things he/it
has the pre-eminence, he/it expresses the four causes enumerated
by the philosophers; a fifth is the material reason, indicate
of what the thing is made; she/it doesn't have a luxury hotel
here.
2.
However, such is also the Franciscan piety, that everywhere
and always her himself luxury hotel consciously and voluntarily
under the mediation of the Christ Jésus.
Not only in theory, as must make it, to have the right to Christian's
title, all method to serve God, she/it recognizes that The Christ
Jésus is in the fact the deserving, efficient and exemplary
reason of all sanctification (1);
but in the practice, she applies to not to let the theory take
offense; to not supplémenter or to complement Jesus'
activity by theories or the means of human order, ` has stay
on the contrary in a total and absolute dependence of Jesus'
meditation.
How does himself take of it her?
Besides it is nothing new for my readers: we are going to come
back to our starting point, having closed the circle.
3 - we left from this experience observation: one generally
recognizes in the world of the piety that the person of Our
Lord Jesus - Christ holds in the Franciscan devotion that characteristic,
visibly bigger place than in the others Dominican devotion,
ignatienne, salésienne…
We immediately distinguished a double aspect to our attachment
to the Christ Jésus: the aspect dévotionnel, and
the doctrinal aspect.
1 - the aspect dévotionnel, it is the one that appears
with regard to the humanity Saint: the Manger, Mount Calvary,
the sacred Cœur… One estimates, customarily, and
even with a certain disdain, that this devotion is sensitive,
or even sentimental; that she/it stops and takes pleasure to
the emotions, to the affections, to the tears, to the sighs…
However, those that only see this aspect or underestimate it,
are mistaken doubly:
The Franciscan piety speaks at the heart; she/it touches the
senses; what makes as S' Ignace in his/her/its Applications
without one thinks about not admiring of it to him; some what
saddle appears very psychological. The pure thought doesn't
move; the only passion transforms an idea in strength. The Franciscan
meditation doesn't want to put solely in play the speculative
intelligence, to turn into survey; she/it takes the entire man,
mind, soul and flesh.
She/it takes besides also the entire Christ.
How, in the daily exercise of the piety, does she/it set in
motion his/her/its conviction, of the unique and exclusive value
of the meditation of the Lord Christ?
It is here the exposition of carried it e convenient of our
meditations.
(1) that means that Jesus is the one that acquires the grace;
who operates it and distribute it; and that serves model in
his/her/its use.
I
And it is why his/her/its aspect dévotionnel doubles
itself everywhere of doctrinal depth. She/it reduced not the
Christ to remériter ` has the man the grace that the
man has DÉMÉRITÉ in Adam`a to present to
the man a model finished of the virtues, that he will have to
practice to be pleasing to God, regardless of the Christ's explicit
very mediation. His/her/its object is the CHRIST TOTAL: by the
flesh, she/it reaches the soul and by the soul divinisées
the Trinidad Saint. Because until this docile point to the Christ,
the God to which stretches the Franciscan piety as to his/her/its
last End, is not the God abstracts the philosophers and scientists;
he/it is Christ's God, Father and Son and Mind-Saint.
4. attentive always to put the Christ according to God before
putting it according to the man, she/it doesn't forget that
first object wanted by God, the Son's incarnation in the Jesus
man accomplished all intentions of the Trinidad so excellently,
that henceforth all other end is as in addition; and especially
the salute of the men, that it is necessary to take in his/her/its
totality: to know their adoption as children of God, their predestination
to the glory and to the grace, their redemption to after the
sin, their sanctification and beatification.
She/it knows therefore that the man's salute is a made work:
we don't have to conquer as live-strength the kindness of God
and his/her/its love. All is us as given beforehand first, free,
e t seen liberally, of Christ's merits, and if one dares to
say because of the sympathy that rebounds on the youngests of
the elder brother. Our beneficial effort is a collaboration
facilitated to an enterprise whose success is of now insured;
we achieve a therefore without repentance.
Also the Franciscan Spirituality presents it God's service like
a work of joy, of generosity, conditioned by an in love humility,
an assured confidence,; she/it stretches, by the mortification
of senses and passions, to return the flexible and docile soul
to went up them of Saint - Mind, attentive in the contemplation,
faithful in the action. This asceticism is only the means of
the work whose goal is to substitute the Christ's life for his.
 5
- while endeavoring to get on well with Christ by this devotion,
of which in a little while one reproached him the sensitivity,
the Franciscan soul hears to turn into It. To get on well results
precisely in sympathizing. However to sympathize, it is to be
affected, it feel with, or to feel as, the one to which one
gets on well.
To feel with the Christ, to feel as him, it is exactly what
holy Paul advises the Philippienses: "Feel yourselves of
it as well as the Christ: Hoc enim sentite in vobis quod and
in Christo Jesu". to Have in itself the same feelings of
which were enlivened the Christ, with regard to God, of the
neighbor, of oneself,: with Him, in Him, by Him, to adore, to
rent, to like, to serve God,,; to like, to serve, to build the
neighbor.
By the imitation littérale_ but non littéraliste
-, to arrive to a vital and spiritual transformation in Jesus,
such is well the method followed by our Father holy François;
and this method has been approved and authentiquée by
his/her/its Stigmatisation(1).
And we could suspect what depth of intelligence of the "Christ's
Mystery springs the source of inspiration of the saint.
(1) if he/it is pleasing to Notre-Seigneur,
we will study in a new set of meditations: l,Imitation of the
Christ to the school of François saint, or this assertion
will be developed and established on his/her/its proofs. Set
appeared under this title in 1938
François gave up one to let in itself
to live, to act, to reign the Christ.
6. since he/it cannot be pleasant to God and can accept of him
that in the measure or Due will recover in him his/her/its Christ,
- unique object of his/her/its complaisances, - François
of oneself, fade away, retire, becomes impoverished, in order
to substitute for his/her/its thoughts, to his/her/its mobile,
to his/her/its feelings, to his/her/its vouloirs, the vouloirs,
the feelings, the mobile, think them of the Christ.
What does he/it give up in fact?
To his/her/its impotence to be pleasing to God, to his/her/its
ignorance, to the fundamental indigence of his/her/its being
and his/her/its life? nothing of all it has him a value?…
Or of the less, if his/her/its flesh, his/her/its soul, his/her/its
mind, and their activity, their works, do have a value, this
value is she/it original in François? Doesn't he/it have
all receipt and received of God because of the Christ?…
Giving up this therefore that he/it has, to this that he/it
is, that he makes, that a simple discount, a restitution to
God of this that he/it received him primitively, in return of
which he/it will deserve a better use of it?…
Such bus is the result of this renouncement: he/it becomes thus
possible to François emptied, closed of oneself, to be
invaded, full, penetrated by the Christ; to see itself/themselves
not substituting the Christ, to find by him grace owing God,
is - him not e effect assured of God's pleasure, of God's acceptance,
by trusted it that he/it changes himself/itself to the Beloved
of God?.. does Christ live not only in him by his/her/its Holy
spirit as well as does he make it in all justified soul; but
delivered in a way, by the consent that he gives of it, François
of the restrictions that he/it imposed himself/itself while
confiding the man to his/her/its own referee, the Christ exercises
his life freely you power through life d his/her/its disciple
François.
Is he/it astonishing from the moment the Christ's life in his/her/its
in agreement, completely delivered and docile servant, does
reach his/her/its fullness?… The miracle of the condemnation
that conforms François' flesh to the flesh of Crucified
it is only a sign of the identification of lives. François
can retell without locker like Paul saint; I carry on my body
Jesus' stigmata (gal. ,6,17), with truth; but well more, with
full conscience; I live; not me, but the Christ in me: because
what I now live in the flesh, I live it by the Faith of God's
Son that liked me and that is delivered himself for me (Gen..
,2,21)
7
- this law of which we note in François the application,
she/it is also door for us; we cannot be pleasing to God that
in his/her/its Christ and by his/her/its Christ, and in the
measure or he/it will find his/its Christ, and in the measure
or he/it will find his/its Christ in nous`mais us is in the
same measure assured to please to him.
He/it is yet right to specify that the Christ's substitution,
in his/her/its supporter, that it was about François
or the least among us, don't remove to our life, to our activity
and to his/her/its works, the reality of their human value and
their personal merit. Condition it on the contrary.
The Chief of the mystical body, either that the head in our
own body, doesn't pretend to act alone and to accomplish alone
the particular operations of every organ and every member. He/it
doesn't want what return possible by the vital impulse that
he/it grants to them, and perfect in their docility to his/her/its
direction.
One will object that the actions of the body his/her/its imputed
more precisely to the chef`disons to the person, and let's find
in this precision the answer to the difficulty:
Let's not push the analogy beyond his/her/its legitimate limits.
The ascription of the acts of a member - of the hand, to concretize,
- to the accountable person of the hand, is exact when it is
about the natural body; her he/it would be already less or one
would speak of a social body, and of the act of a servant imputed
to his/her/its master; she/it is not anymore, when one applies
it to the mystical body, of which the oddness of qualification
announces the oddness of nature.
 8
- is as this point by a merely outside ascription and that would
tire them as they are of our fact, to our life and to his/her/its
activity, are merits of are Christ, that God agrees to find
pleasant to his/her/its eyes the works that we accomplish in
this same Christ and under his/her/its influence, in sounds
name,: but by a real and interior valorization.
Our service, our œuvres, our homages of worship, love,
praise, gratitude and impénétration, must be,
to touch God's heart, accomplished in Jesu christo; but the
Mediator's invocation is not affixed, to the manner of a deceptive
label on a forged merchandise, on merely Human actions,; she/it
declares the secret reality of their divinisation by the Christ's
grace. His/her/its efficiency is expressed by the analogy of
the graft, whose sap transforms and valorize the fruit of the
tree spliced.
The products of the tree, enriched by a sap of loan, have truly,
really, the quality, the flavor, the value that one their agreement;
they are not wild fruits on the tastes of the what one would
delude itself voluntarily; so of our works operated in Christo
Jesu: they really participate in the graces, to the merits,
of the Father's Ben Aimés they are valorized, divinisées
by our vital adherence to the Christ; because they are at a
time really ours and really of the Christ, as the characters
that our hand draws at the moment, simultaneously, jointly,
really, can be claimed like effect by the ink that loads the
feather, and the feather that conducted the hand, and the mind
that directs at a time and the movements of the members and
those of the thought.
The divine adoption of which we are beneficiary in the Christ
really affiliates us" to God", connature" in
fact to God. (1)
More efficient than the human adoption, that communicates to
the child the name and the father's fortune, but not his/her/its
blood (doesn't return it his/her/its inbred), our insertion
to the Christ actually makes us acting of actions that are human
being ours and at a time divine being his.
(1) that one to permit us of translated
with this energetic literality the expressions of Paul saint:
rom, 8,17; galates, 4,5; rom,,6,5. to affiliate = to return
son; connaturer - to return in the same way nature. Saint Pierre
says in the same way: consortes naturae divinae, kind, copartners
of the divine nature,
In the mystical body, every member of the organ keeps his/her/its
autonomy, as well as we exposed it elsewhere (1).
(1) the Christ of the Franciscan soul,
VIII chap., 1. - The communion of the saints, IIe gone hp. II;
Gone IIIe, chap.III,
9
- this precision or we have just entered, this digression if
one wants and that one excuses of it to us, don't expose a theory
cleanly Franciscan; it is the common teaching, affirmed by the
Council of Thirty against Luther, and the proclamation of a
fact divinely revealed; who shows nevertheless more distinctly
how much greatly imposes itself the fundamental gait that the
Franciscan piety borrows to the gospel; to give up one, there
adding the counterpart; to substitute itself/themselves Jesus.
This double complementary movement is the setting in work, the
justification by the practice of the divine teachings: who doesn't
give up one, taking his/her/its cross, to follow me, he/it is
not my disciple (Mt., 16,24; 10,38; Mc., 8,34: Lc. ,9,23); that
wants to save his/her/its life loses it; who agrees to loses
it, the transmue in eternal life (Mt. ,10,39;Lc.,17,33;Joan,
12,25); stay in me; because without me you are not able to laughs
to make (Joan,15,4): ask my Father in my name (Joan,n14,13;15,16).
And the church concludes all prie`re of impétration and
even of praise by the Mediator's name); whatever you make, that
it is in the name of Jesus (1Cor.,10,31; Colo. ,3,17).
Here is the humble conclusion therefore, of appearance banal
and so rich of doctrinal depth, or drive us our meditations
on the place to give to Christ Jésus in the spiritual
life; and if we recognize it township to the other spiritualities,
let's not question his/her/its originality but know that those
that act as we are founded to make it, without admitting the
principles that adjust to act them, follow to their unawareness
the secret motion of Jesus' mind, more that the theories confessed
of their School.
10. Let's make ourselves precede all our works of this double
gait of renouncement, and of substitution to ourselves of Jesus:
that it was about adoring, to like, to rent, to implore God,;
to serve the neighbor, to instruct it, to comfort it or to correct
it, to help it or to ask him for his/her/its aide; to discipline
us ourselves in work in the effort of the virtue, in the struggle
against a leaning, in the resistance to an appeal or the support
of a test,; to offer us to God, to ask him for his/her/its grace,;
let's say, otherwise of raise them, at least of the heart,;
either the small prayer of the beginning of the office but of
which we will widen the range: Dominine, in unione divinae illius
intentionis: Jesus Lord, one union to this divine intention
by which you adore, like, serve God your Father, I want myself,
by you, to adore it, to like and to serve (1);
either this act indulgencié:
Jesus Lord, I give up myself: Come in me, live in me, reign
in me, by your Holy spirit, to the Father's glory. For Marie's
love, your mother and ours, grant me.
Because indeed we won't forget that by Jesus, we have for mediator
Marie, of which the aid and the merits assure us success.
By the means, non d,une formulates recited, but of the act of
an illuminated and generous will, our œuvres won't be more
merely ours, but the one of the Christ in us, and of us in Christ,
supplémentées, valorized, acceptable divinisées
to God and accepted of God.
So can access ourselves confidently by our Father of the Heaven
and say to him: Rejoice yourselves, very good God, our Father,
and comfort yourselves you of it your servants; because if the
view of their incurable misery was able to you contrister, the
presence in them of your Good Beloved Son, their elder brother,
whom worthily adores you and like you and serves you, fills
your paternal Cœur of an invincible joy to all sadness
and inclines it mildly to mercy towards them. So either him
(1) a similar formula is in use among
the members of the apostolate of the prayer
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