På www.chiesa leser jeg en grundig artikkel om hvordan pave benedikt ved tre anledninger nå i advent har tatt opp den katolske og felleskristne læra om arvesynd; to gang med utgangspunkt i Paulus og en gang ved markeringa av jomfru Marias ubesmittede unnfangelse, 8 desember. Ved sistnevnte anledning sa han følgende:
«The mystery of the Immaculate Conception of Mary, which we solemnly celebrate today, reminds us of two fundamental truths of our faith: original sin first of all, and then the victory over this by the grace of Christ, a victory that shines in a sublime manner in Mary Most Holy.
The existence of what the Church calls ‘original sin’ is, unfortunately, overwhelmingly obvious, if we only look around ourselves, and above all within ourselves. The experience of evil is, in fact, so significant that it raises within us the question: where does this come from? Especially for a believer, the question is even deeper: if God, who is absolute Goodness, has created everything, where does evil come from? The first pages of the Bible (Gn. 1-3) respond precisely to this fundamental question, which tests every human generation, with the story of creation and of the fall of the progenitors: God created everything for existence, and in particular he created the human being in his own image; he did not create death, but this entered the world through the envy of the devil, who, rebelling against God, also drew men into deceit, inducing them to rebel (cf. Wis. 1:13-14; 2:23-24).
10. desember la paven bort sitt manuskript tydeligere enn vanlig og sa følgende personlige ord om syndefallets betydning, som en oppfølging av hva han hadde sagt onsdagen før:
«Dear brothers and sisters, in following St. Paul we saw two things in the catechesis last Wednesday. The first is that our human history has been tainted from the beginning by the abuse of created freedom, which intends to emancipate itself from the divine will. And in this way it does not find true freedom, but opposes itself to the truth, and as a result falsifies our human realities. Above all, it falsifies the fundamental relationships: with God, between man and woman, between man and the earth. We said that this tainting of our history is spread through the entire fabric, and that this inherited defect has increased, and is now visible everywhere. This was the first thing. The second is this: we learned from St. Paul that there is a new beginning in history and of history in Jesus Christ, He who is man and God. With Jesus, who comes from God, there begins a new history formed by his yes to the Father, and thus founded not on the pride of a false emancipation, but on love and truth.
But now the question arises: how can we enter into this new beginning, into this new history? How does this new history reach me? With the first tainted history, we are inevitably connected by our biological origin, we all belong to the one body of humanity. But communion with Jesus, the new birth in order to enter to become part of the new humanity, how does this take place? How does Jesus come into my life, into my being? The fundamental answer of St. Paul, and of the entire New Testament, is: he comes through the work of the Holy Spirit. If the first history gets underway, so to speak, with biology, the second gets underway in the Holy Spirit, the Spirit of the risen Christ. This Spirit created, at Pentecost, the beginning of the new humanity, of the new community, the Church, the Body of Christ.»
Aller grundigst tok paven opp dette temaet onsdag 3. desember, da hele hans preken tok opp (ut fra Paulus) forholdet mellom Adam og Kristus, forholdet mellom arvesynd og frihet – her trykker jeg alt han sa da:
Dear brothers and sisters, in today’s catechesis we reflect on the relationship between Adam and Christ, delineated by St. Paul in the well-known page of the Letter to the Romans (5:12-21), in which he instructs the Church on the essential lines of the doctrine of original sin. In fact, already in the First Letter to the Corinthians, referring to faith in the resurrection, Paul introduced the encounter between our forefather and Christ: «For as in Adam all die, so also in Christ shall all be made alive… The first man Adam became a living being»; the last Adam became a life-giving spirit» (1 Corinthians 15:22.45). With Romans 5:12-21, the encounter between Christ and Adam is more articulated and illuminating: Paul reviews the history of salvation from Adam to the Law and from the latter to Christ. Adam is not at the center of the scene with the consequences of sin on humanity, but Jesus Christ and grace that, through him, was poured in abundance on humanity. The repetition of «all the more» in regard to Christ underlines how the gift received in Him surpasses by far Adam’s sin and the consequences brought on mankind, so that Paul can add at the end: «But where sin increased, grace abounded all the more» (Romans 5:20). Hence, the encounter Paul traces between Adam and Christ brings to light the inferiority of the first man vis-à-vis the prevalence of the second.
On the other hand, it is appropriate to make evident the incommensurable gift of grace in Christ that Paul attributes to Adam’s sin: It could be said that if it were not to demonstrate the centrality of grace, he would not have hesitated to discuss sin that «came into the world through one man and death through sin» (Romans 5:12). Because of this if, in the faith of the Church the awareness matured of the dogma of original sin it is because it is indissolubly connected with the other dogma, that of salvation and freedom in Christ. The consequence of this is that we must never treat the sin of Adam and of humanity in a way that is detached from the salvific context, namely, without understanding it on the horizon of justification in Christ.
However, as men of today we must ask ourselves: What is this original sin? What does St. Paul teach, what does the Church teach? Is this doctrine still tenable today? Many think that, in the light of the history of evolution, there is no longer a place for the doctrine of a first sin, which then spread to the whole history of humanity. And, consequently, the question of the Resurrection and of the Redeemer would also lose its foundation.
So, does original sin exist or not? To be able to respond we must distinguish two aspects of the doctrine on original sin. There is an empirical aspect, namely, a concrete, visible, I would say tangible reality for all, and a mysterious aspect, regarding the ontological foundation of this fact. The empirical fact is that there is a contradiction in our being. On one hand, every man knows that he must do good and he profoundly wants to do so. However, at the same time, he also feels the other impulse to do the contrary, to follow the path of egoism, violence, of doing only what pleases him even while knowing that he is acting against the good, against God and against his neighbor. In his Letter to the Romans Saint Paul expressed this contradiction in our being thus: «I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do» (7:18-19). This interior contradiction of our being is not a theory. Each one of us experiences it every day. And above all we always see around us the prevalence of this second will. Suffice it to think of the daily news on injustice, violence, falsehood, lust. We see it every day: It is a fact.
As a consequence of this power of evil in our souls, a filthy river has developed in history, which poisons the geography of human history. The great French thinker Blaise Pascal spoke of a «second nature,» which is superimposed on our original good nature. This «second nature» makes evil appear as normal for man. Thus even the usual expression: «this is human» has a double meaning. «This is human» might mean: This man is good, he really acts as a man should act. However, «this is human» might also mean falsehood: Evil is normal, it is human. Evil seems to have become a second nature. This contradiction of the human being, of our history should provoke, and provokes even today, the desire for redemption. And, in fact, the desire that the world be changed and the promise that a world be created of justice, peace, goodness is present everywhere: In politics, for example, all speak of this need to change the world, to create a more just world. It is precisely this expression of the desire that there be a liberation from the contradiction we experience in ourselves.
Hence, the fact of the power of evil in the human heart and in human history is undeniable. The question is: How is this evil explained? In the history of thought, except for the Christian faith, there is a principal model of explanation, with several variations. This model says: being itself is contradictory, it bears within it good and evil. In ancient times this idea implied the opinion that two equally original principles existed: a good principle and an evil principle. This dualism was insurmountable; the two principles are on the same level, hence there will always be, from the origin of being, this contradiction. The contradiction of our being, therefore, reflects only the contrariety of two divine principles, so to speak. In the evolutionist, atheist version of the world the same vision returns in a new way. Even if, in such a concession, the vision of being is monistic, it is implied that being as such from the beginning bears in itself evil and good. Being itself is not simply good, but open to good and evil. Evil is equally original as good, and human history would develop only the model already present in the whole of the preceding evolution. That which we Christians call original sin is in reality only the mixed character of being, a mixture of good and evil, according to this theory, it belonged to the very fabric of being. Deep down, it is a despairing vision: If it is so, evil is invincible. In the end, only self-interest matters. And every progress would necessarily have to be paid for with a river of evil and whoever wishes to serve progress must accept to pay this price. Politics, deep down, is based precisely on these premises: And we see the effects. This modern thought can, in the end, only create sadness and cynicism.
And so we ask again: What does faith say, as witnessed by St. Paul? As a first point, it confirms the fact of the competition between the two natures, the fact of this evil whose shadow weighs on the whole of creation. We heard Chapter 7 of the Letter to the Romans, we can add Chapter 8. Evil simply exists. As explanation, in contrast with the dualisms and monisms that we considered briefly and found desolating, faith tells us: There are two mysteries of light and one mystery of night, which is, however, shrouded by the mysteries of light. The first mystery of light is this: Faith tells us that there are not two principles, one good and one evil, but only one principle, the creator God, and this principle is good, only good, without a shadow of evil. As well, being is not a mixture of good and evil; being as such is good and because of this it is good to be, it is good to live. This is the happy proclamation of faith: there is only one good source, the Creator. And because of this, to live is good, it is a good thing to be a man, a woman, life is good. Then a mystery of darkness, of night follows. Evil does not come from the source of being itself, it is not equally original. Evil comes from a created liberty, from an abused liberty.
How was this possible, how did it happen? This remains obscure. Evil is not logical. Only God and the good are logical, are light. Evil remains mysterious. It has been presented in great images, as does chapter 3 of Genesis, with the vision of two trees, of the serpent, of sinful man. A great image that makes us guess, but it cannot explain how much in itself is illogical. We can guess, not explain; nor can we recount it as a fact next to another, because it is a more profound reality. It remains a mystery of darkness, of night. However, a mystery of light is immediately added. Evil comes from a subordinate source. With his light, God is stronger and, because of this, evil can be overcome. Therefore, the creature, man, is curable.; but if evil comes only from a subordinate source, it remains true that man is curable. And the Book of Wisdom says: «the creatures of the world are wholesome» (1:14).
And finally, the last point, man is not only curable, he is in fact cured. God has introduced healing. He entered in person into history. To the permanent source of evil he has opposed a source of pure good. Christ crucified and risen, the new Adam, opposed the filthy river of evil with a river of light. And this river is present in history: We see the saints, the great saints but also the humble saints, the simple faithful. We see that the river of light that comes from Christ is present, is strong.
Brothers and sisters, it is the time of Advent. In the language of the Church the word Advent has two meanings: presence and expectation. Presence: The light is present, Christ is the new Adam, he is with us and in our midst. The light already shines and we must open the eyes of the heart to see the light and to enter the river of light. Above all to be grateful for the fact that God himself has entered history as new source of goodness. But Advent also means expectation. The dark night of evil is still strong. And that is why we pray in Advent with the ancient people of God: «Rorate caeli desuper.» And we pray with insistence: Come Jesus; come, give force to light and goodness; come where falsehood, ignorance of God, violence and injustice dominate; come, Lord Jesus, give force to the good of the world and help us to be bearers of your light, agents of peace, witnesses of truth. Come Lord Jesus!