What is the meaning of suffering, evil, death, which have not been eliminated by all this progress? . Although the son has squandered the inheritance, nevertheless his humanity is saved. Let us have recourse to God through Christ, mindful of the words of Mary's Magnificat, which proclaim mercy "from generation to generation." This experience was social and communal, as well as individual and interior. Dives in Misericordia was written so profoundly that one needs to have faith that is mature and fully ripened by life’s blessings and misgivings in order to read and re-read between its lines, sentences, and phrases and be totally overcome with the wisdom that defines the unfathomable depths and the richness of the Father’s mercy. John Paul then turns to the central message of Christianity: Jesus' crucifixion and resurrection, and examines them for their implications on God's mercy. In opposition to an impersonal, technology-driven dominion over the world that "seems to have no room for mercy," John Paul appeals to the world to turn to the mercy of God: "I wish them to be a heartfelt appeal by the Church to mercy, which humanity and the modern world need so much. Daniel G. Gambet, OSFS) The all merciful God who has never failed his Church in its struggles with this world and We read, in fact, that when the father saw the prodigal son returning home "he had compassion, ran to meet him, threw his arms around his neck and kissed him. Precisely for this reason the divine justice revealed in the cross of Christ is "to God's measure," because it springs from love and is accomplished in love, producing fruits of salvation. He discusses the repeated instances of God returning to his people after their abandoning him. This is perhaps most evident in the parable of the prodigal son.62 Although the word "mercy" does not appear, it nevertheless expresses the essence of the divine mercy in a particularly clear way. "He is not God of the dead, but of the living. On the lines of this teaching proceed the education and formation of human consciences in the spirit of justice, and also individual undertakings, especially in the sphere of the apostolate of the laity, which are developing in precisely this spirit. The picture of the world today also contains shadows and imbalances that are not always merely superficial. '"99, Here is the Son of God, who in His resurrection experienced in a radical way mercy shown to Himself, that is to say the love of the Father which is more powerful than death. "120 The Church sees in these words a call to action, and she tries to practice mercy. "65 In the same chapter fifteen of Luke's Gospel, we read the parable of the sheep that was found66 and then the parable of the coin that was found.67 Each time there is an emphasis on the same joy that is present in the case of the prodigal son. Today I wish to say that openness to Christ, who as the Redeemer of the world fully reveals man himself," can only be achieved through an ever more mature reference to the Father and His love. II DIVES IN MISERICORDIA. The fact that Christ "was raised the third day"87 constitutes the final sign of the messianic mission, a sign that perfects the entire revelation of merciful love in a world that is subject to evil. The foundation of this eschatological fulfillment is already contained in the cross of Christ and in His death. At the root of this many-sided conviction, which is both communal and personal, and which is demonstrated by the whole of the Old Testament down the centuries, is the basic experience of the chosen people at the Exodus: the Lord saw the affliction of His people reduced to slavery, heard their cry, knew their sufferings and decided to deliver them.43 In this act of salvation by the Lord, the prophet perceived his love and compassion.44 This is precisely the grounds upon which the people and each of its members based their certainty of the mercy of God, which can be invoked whenever tragedy strikes. Going on, one can therefore say that the love for the son the love that springs from the very essence of fatherhood, in a way obliges the father to be concerned about his son's dignity. The messianic message of Christ and His activity among people end with the cross and resurrection. The encyclical was promulgated on 30 November 1980. We have to penetrate deeply into this final event-which especially in the language of the Council is defined as the Mysterium Paschale - if we wish to express in depth the truth about mercy, as it has been revealed in depth in the history of our salvation. After the resurrection of Christ, this perspective is new on both the historical and the eschatological level. Thus, mercy becomes an indispensable element for shaping mutual relationships between people, in a spirit of deepest respect for what is human, and in a spirit of mutual brotherhood. On the basis of this way of manifesting the presence of God who is Father, love and mercy, Jesus makes mercy one of the principal themes of His preaching. Man is growing conscious that the forces he has unleashed are in his own hands and that it is up to him to control them or be enslaved by them."15. As is His custom, He first teaches "in parables," since these express better the very essence of things. New communications techniques will encourage greater participation in events and a wider exchange of ideas. For mercy is an indispensable dimension of love; it is as it were love's second name and, at the same time, the specific manner in which love is revealed and effected vis-a-vis the reality of the evil that is in the world, affecting and besieging man, insinuating itself even into his heart and capable of causing him to "perish in Gehenna. This fact is universally known. "It becomes more evident that love is transformed into mercy when it is necessary to go beyond the precise norm of justice-precise and often too narrow. Let us have recourse to that fatherly love revealed to us by Christ in His messianic mission, a love which reached its culmination in His cross, in His death and resurrection. The more the human conscience succumbs to secularization, loses its sense of the very meaning of the word "mercy," moves away from God and distances itself from the mystery of mercy, the more the Church has the right and the duty to appeal to the God of mercy "with loud cries. The Church lives an authentic life when she professes and proclaims mercy-the most stupendous attribute of the Creator and of the Redeemer-and when she brings people close to the sources of the Savior's mercy, of which she is the trustee and dispenser. It is at this point that he makes the decision: "I will arise and go to my father, and I will say to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son. The experience of the past and of our own time demonstrates that justice alone is not enough, that it can even lead to the negation and destruction of itself, if that deeper power, which is love, is not allowed to shape human life in its various dimensions. Pope John Paul II's second encyclical continues to examine the world problems brought up in his first encyclical, Redemptor hominis, including rising militarization, tyranny, starvation, and daily problems of personal life. This love makes itself particularly noticed in contact with suffering, injustice and poverty - in contact with the whole historical "human condition," which in various ways manifests man's limitation and frailty, both physical and moral. This is why moral uneasiness is destined to become even more acute. The Concept of "Mercy" in the Old Testament. "6 The words that I have quoted are clear testimony to the fact that man cannot be manifested in the full dignity of his nature without reference - not only on the level of concepts but also in an integrally existential way - to God. Love, so to speak, conditions justice and, in the final analysis, justice serves love. It is this mystery which bears within itself the most complete revelation of mercy, that is, of that love which is more powerful than death, more powerful than sin and every evil, the love which lifts man up when he falls into the abyss and frees him from the greatest threats. Let us remember, furthermore, that merciful love also means the cordial tenderness and sensitivity so eloquently spoken of in the parable of the prodigal son,123 and also in the parables of the lost sheep and the lost coin.124 Consequently, merciful love is supremely indispensable between those who are closest to one another: between husbands and wives, between parents and children, between friends; and it is indispensable in education and in pastoral work. "103, Mary is also the one who obtained mercy in a particular and exceptional way, as no other person has. It is a modern examination of the role of mercy—both God's mercy, and also the need for human mercy—introducing the biblical parable of the Prodigal Son as a central theme. This authentically evangelical process is not just a spiritual transformation realized once and for all: it is a whole lifestyle, an essential and continuous characteristic of the Christian vocation. "9 This indirect and imperfect knowledge, achieved by the intellect seeking God by means of creatures through the visible world, falls short of "vision of the Father." "57 This truth, once proclaimed to Israel, involves a perspective of the whole history of man, a perspective both temporal and eschatological.58 Christ reveals the Father within the framework of the same perspective and on ground already prepared, as many pages of the Old Testament writings demonstrate. What else, then, does the cross of Christ say to us, the cross that in a sense is the final word of His messianic message and mission? The events of Good Friday and, even before that, in prayer in Gethsemane, introduce a fundamental change into the whole course of the revelation of love and mercy in the messianic mission of Christ. At this point of our considerations, we shall have to draw closer still to the content of the encyclical Redemptor hominis. And yet in 1980, when Dives in Misericordia (Rich in Mercy) was released by St. John Paul II, the ban on Faustina’s writings had only been lifted two years previous by St. Paul VI. The truth, revealed in Christ, about God the "Father of mercies,"16 enables us to "see" Him as particularly close to man especially when man is suffering, when he is under threat at the very heart of his existence and dignity. Thus the fundamental structure of justice always enters into the sphere of mercy. The extraordinary progress made in the field of information and data processing, for instance, will increase man's creative capacity and provide access to the intellectual and cultural riches of other peoples. The Church, having before her eyes the picture of the generation to which we belong, shares the uneasiness of so many of the people of our time. The Second Vatican Council has confirmed this truth for our time. What’s more, God’s mercy does not humiliate man, but rather elevates his dignity. In this instance it is not just a case of fulfilling a commandment or an obligation of an ethical nature; it is also a case of satisfying a condition of major importance for God to reveal Himself in His mercy to man: "The merciful...shall obtain mercy. "109, Towards the end of the introductory exposition we read: ". Before His own townspeople, in Nazareth, Christ refers to the words of the prophet Isaiah: "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. ", Mercy as revealed in the Crucifixion and Resurrection, sfn error: no target: CITEREFDives_in_Misericordia,_§2 (, sfn error: no target: CITEREFDives_in_Misericordia,_§3 (, sfn error: no target: CITEREFDives_in_Misericordia,_§4 (, sfn error: no target: CITEREFDives_in_Misericordia,_§5 (, sfn error: no target: CITEREFDives_in_Misericordia,_§6 (, Congregation of the Sisters of Our Lady of Mercy, Congregation of the Sisters of Merciful Jesus. "64 He certainly does this under the influence of a deep affection, and this also explains his generosity towards his son, that generosity which so angers the elder son. Not only for the Church herself as the community of believers but also in a certain sense for all humanity, this mystery is the source of a life different from the life which can be built by man, who is exposed to the oppressive forces of the threefold concupiscence active within him.128 It is precisely in the name of this mystery that Christ teaches us to forgive always. John 14:9), It is "God, who is rich in mercy" 1 whom Jesus Christ has revealed to us as Father: it is His very Son who, in Himself, has manifested Him and made Him known to us.2 Memorable in this regard is the moment when Philip, one of the twelve Apostles, turned to Christ and said: "Lord, show us the Father, and we shall be satisfied"; and Jesus replied: "Have I been with you so long, and yet you do not know me...? Even in the cases in which everything would seem to indicate that only one party is giving and offering, and the other only receiving and taking (for example, in the case of a physician giving treatment, a teacher teaching, parents supporting and bringing up their children, a benefactor helping the needy), in reality the one who gives is always also a beneficiary. Making the Father present as love and mercy is, in Christ's own consciousness, the fundamental touchstone of His mission as the Messiah; this is confirmed by the words that He uttered first in the synagogue at Nazareth and later in the presence of His disciples and of John the Baptist's messengers. In the paschal mystery the limits of the many sided evil in which man becomes a sharer during his earthly existence are surpassed: the cross of Christ, in fact, makes us understand the deepest roots of evil, which are fixed in sin and death; thus the cross becomes an eschatological sign. The father of the prodigal son is faithful to his fatherhood, faithful to the love that he had always lavished on his son. It is also demanded by the pleas of many human hearts, their sufferings and hopes, their anxieties and expectations. By revealing that mercy both through His actions and through His teaching, Christ addressed Himself to people who not only knew the concept of mercy, but who also, as the People of God of the Old Covenant, had drawn from their age - long history a special experience of the mercy of God. And yet, after all, it was his own son who was involved, and such a relationship could never be altered or destroyed by any sort of behavior. Finally, there is the "desacralization" that often turns into "dehumanization": the individual and the society for whom nothing is "sacred" suffer moral decay, in spite of appearances. In any case, reparation for evil and scandal, compensation for injury, and satisfaction for insult are conditions for forgiveness. But He is not spared - not even He-the terrible suffering of death on the cross: For our sake God made him to be sin who knew no sin,"75 St. Paul will write, summing up in a few words the whole depth of the cross and at the same time the divine dimension of the reality of the Redemption. Encyclical letter Dives in misericordia of the Supreme Pontiff John Paul II on the mercy of God John Paul. And, like the prophets, let us appeal to that love which has maternal characteristics and which, like a mother, follows each of her children, each lost sheep, even if they should number millions, even if in the world evil should prevail over goodness, even if contemporary humanity should deserve a new "flood" on account of its sins, as once the generation of Noah did. An instance is the continued existence of torture, systematically used by authority as a means of domination and political oppression and practiced by subordinates with impunity. By these actions and words Christ makes the Father present among men. The Church shares with the people of our time this profound and ardent desire for a life which is just in every aspect, nor does she fail to examine the various aspects of the sort of justice that the life of people and society demands. The father's fidelity to himself is totally concentrated upon the humanity of the lost son, upon his dignity. The prodigal son is aware of this and it is precisely this awareness that shows him clearly the dignity which he has lost and which makes him honestly evaluate the position that he could still expect in his father's house. Did not Christ say that our Father, who "sees in secret,"17 is always waiting for us to have recourse to Him in every need and always waiting for us to study His mystery: the mystery of the Father and His love?18. By means of this testimony of life, the Church fulfills the mission proper to the People of God, the mission which is a sharing in and, in a sense, a continuation of the messianic mission of Christ Himself. The Pastoral Constitution Gaudium et spes of the Second Vatican Council is certainly not the only document that deals with the life of this generation, but it is a document of particular importance. And if at times he lacks the courage to utter the word "mercy," or if in his conscience empty of religious content he does not find the equivalent, so much greater is the need for the Church to utter his word, not only in her own name but also in the name of all the men and women of our time. If this bilateral and reciprocal quality is absent, our actions are not yet true acts of mercy, nor has there yet been fully completed in us that conversion to which Christ has shown us the way by His words and example, even to the cross, nor are we yet sharing fully in the magnificent source of merciful love that has been revealed to us by Him. It is precisely the mode and sphere in which love manifests itself that in biblical language is called "mercy.". I. Venerable Brothers and dear sons and daughters, greetings and the apostolic blessing. At the same time, "equality" of people through "patient and kind" love122 does not take away differences: the person who gives becomes more generous when he feels at the same time benefitted by the person accepting his gift; and vice versa, the person who accepts the gift with the awareness that, in accepting it, he too is doing good is in his own way serving the great cause of the dignity of the person; and this contributes to uniting people in a more profound manner. In fact, revelation and faith teach us not only to meditate in the abstract upon the mystery of God as "Father of mercies," but also to have recourse to that mercy in the name of Christ and in union with Him. "5 We read in the Constitution Gaudium et spes: "Christ the new Adam...fully reveals man to himself and brings to light his lofty calling," and does it "in the very revelation of the mystery of the Father and of his love. [5] "It is, from beginning to end, a reminder to the Church of who the Father is, - who he reveals himself to be. The people of the Old Covenant experienced this misery from the time of the Exodus, when they set up the golden calf. "59, At the very beginning of the New Testament, two voices resound in St. Luke's Gospel in unique harmony concerning the mercy of God, a harmony which forcefully echoes the whole Old Testament tradition. It comes from the Encyclical Dives in Misericordia, but its source is here, in Kraków, at Łagiewniki. It consists in the constant discovery and persevering practice of love as a unifying and also elevating power despite all difficulties of a psychological or social nature: it is a question, in fact, of a merciful love which, by its essence, is a creative love. In this way, in Christ and through Christ, God also becomes especially visible in His mercy; that is to say, there is emphasized that attribute of the divinity which the Old Testament, using various concepts and terms, already defined as "mercy." She protects it simply by guarding its source, which is the mystery of the mercy of God Himself as revealed in Jesus Christ. It is true that too often this progress is still the privilege of the industrialized countries, but it cannot be denied that the prospect of enabling every people and every country to benefit from it has long ceased to be a mere utopia when there is a real political desire for it. This attitude is likewise love of God, whom modern man has sometimes separated far from himself, made extraneous to himself, proclaiming in various ways that God is "superfluous." No one has experienced, to the same degree as the Mother of the crucified One, the mystery of the cross, the overwhelming encounter of divine transcendent justice with love: that "kiss" given by mercy to justice.104 No one has received into his heart, as much as Mary did, that mystery, that truly divine dimension of the redemption effected on Calvary by means of the death of the Son, together with the sacrifice of her maternal heart, together with her definitive "fiat.". It is a modern examination of the role of mercy — both God's mercy, and also the need for human mercy — introducing the biblical parable of the Prodigal Son as a central theme. Israel was, in fact, the people of the covenant with God, a covenant that it broke many times. When this happens, the person who is the object of mercy does not feel humiliated, but rather found again and "restored to value." 99 A. DIVES IN MISERICORDIA – Kaya Dalam Kerahiman B. MISERICORDIAE VULTUS – Wajah Kerahiman A. Ensiklik Paus Yohanes Paulus II 13November 1980 B. Bulla Pemberitahuan Yubileum Luar Biasa Kerahiman Paus Fransiskus, 11 April 2015 Mercy in itself, as a perfection of the infinite God, is also infinite. Properly understood, justice constitutes, so to speak, the goal of forgiveness. In the whole of this messianic program of Christ, in the whole revelation of mercy through the cross, could man's dignity be more highly respected and ennobled, for, in obtaining mercy, He is in a sense the one who at the same time "shows mercy"? And this is why, in the situation of the Church and the world today, many individuals and groups guided by a lively sense of faith are turning, I would say almost spontaneously, to the mercy of God. In the encyclical already referred to, I have tried to show that the deepening and the many-faceted enrichment of the Church's consciousness resulting from the Council must open our minds and our hearts more widely to Christ. 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