Carlo Maria Martini
Who is God for me? Since boyhood I've always liked the 'invocation of that in my opinion San Francesco d 'Assisi, "My God is my everything." I liked it because God wanted to in some way with a totality, a world where everything is summed up and everything is reason to be. So I tried to express the ineffable mystery, from which nothing escapes. But I also saw God as more specifically the father of Jesus Christ, the God who makes himself close to us in Jesus' Eucharist. So there 'was a series of images that somehow overlapped or were replaced by the' one off 'each other: the' more mysterious, alleging that he is 'unknowable' s other more precise and concrete, which passed for the figure of Jesus I realized early on that talking about God meant to address a duality, as a contradiction almost insuperable. That is, to think of a sacred reality inaccessible to be deeply far, of which we can not say the name of which we do not know almost anything and everything in the certainty that this Being is close to us, loves us, look, it takes, come to us with love compassionate and forgiving. Put together these two things seem a bit 'impossible, as indeed hold together the rigorous justice and infinite mercy of God We do not choose between the' one and 'other, we live in balance (...). As the Catechism of the Catholic Church, the statement "I believe in God" is the most important, the source of all other truths on 'man on the world and throughout the life of every believer in him. D 'other hand, the very fact that we speak of' belief 'and not simply to acknowledge its existence, means that it is actually an act which is not a simple deductive knowledge, but involves the whole' man in a personal commitment . On this point, as on many others related to knowledge of God, c 'was, there' is and there will always be great debate. For some, the reality of God is known through a simple argument, others are also needed in many provisions of the heart and the person (...). It is therefore possible to know God in the natural powers of reason alone? The First Vatican Council affirms, and too ' I l 'I always believed in obedience to the Council. But perhaps it is the natural reason conceived in the abstract, before sin. Concretely, our human nature historical, full of detours, needs practical help, given to you by God's mercy in abundance So it is not so important the distinction between the possibility of natural knowledge and supernatural, because we know God with a and knowledge that comes from nature, by the grace and the Holy Spirit, which is poured on us by God himself. We must therefore accept to say about God's certain things that may seem contradictory. God is the One who seeks us and all that you seek Him. It is he who reveals himself and also he who hides. He is the one for which shall be the words of the psalm "Your face, Lord, I seek," and many other words in the Bible, such as the bride of the Song of Songs: "On my bed in the night, I tried the ' beloved of my heart, the 'I tried, but not the' I found. I'll get up and around the city, the streets and squares I want to try the 'beloved of my heart. I 've tried but not the' I found. I had just passed the guards that make the rounds when I found the 'love of my heart ... "(3.1 to 4). But he is also the word that presents him as the shepherd who seeks the lost sheep in the desert, like the woman who sweeps the house to find the lost coin, as a father who waits the prodigal son and wanted him to come back soon. So let God and we have searched for him. But it is certainly he who first loves us, seeks us, raised us, forgives us. At this point, encouraged also by the words of the Song "I have tried and not the 'I found," we ask the question of' atheism, or rather of 'ignorance about God None of us is away from this experience: c' is in us potential that an atheist cries and whispers, every day its hard to believe. This principle is based on the 'initiative' Chair of the non-believers "that would in itself" to put non-believers in the chair "and" hear what they have to say their lack of knowledge of God. " When it comes to "believe in Dio» come fa il catechismo della Chiesa cattolica, si ammette espressamente che c' è nella conoscenza di Dio un qualche atto di fiducia e di abbandono. Noi sappiamo bene che non si può costringere nessuno ad avere fiducia. Io posso donare la mia fiducia a un altro ma soltanto se questi mi sa infondere fiducia. E senza fiducia non si vive (...). L' adesione a Dio comporta un' atmosfera generale di fiducia nella giustezza e nella verità della vita, e quindi nella giustezza e nella verità del suo fondamento. Come dice Hans Küng «che Dio esista, può essere ammesso, in definitiva, solo in base a una fiducia che affonda le sue radici nella realtà stessa». Molti e diversi sono i modi con cui ci si avvicina al mistero di Dio. La nostra tradizione occidentale ha cercato di comprendere Dio possibilmente anche con una definizione. Lo si è chiamato ad esempio Sommo Bene, Essere Sussistente, Essere Perfettissimo... Non troviamo nessuna di queste denominazioni nella tradizione ebraica. La Bibbia non conosce nomi astratti di Dio, mai ne enumera le opere. Si può affermare che ciò che la Bibbia dice su Dio viene detto anzitutto con dei verbi, non con dei sostantivi. Questi verbi riguardano le grandi opere con cui Dio ha visitato il suo popolo. Sono verbi come creare, promettere, scegliere, eleggere, comandare, guidare, nutrire ecc. Si riferiscono a ciò che Dio ha fatto per il suo popolo. C' è quindi un' esperienza concreta, quella di essere stati aiutati in circostanze difficult, where the 'human work has failed. This experience seeks his ultimate reason and find this mysterious being we call God 's other party has any right even to the western tradition. In fact, all creatures have received from God all that are and have. God alone is in itself the fullness of 'being and all perfection, and he who is without origin and without end. However, in the Christian mystery of the nature of God is gradually enveloped by a light as even more mysterious. It is not simply a nature capable of firmly holding itself to be independent, not needing anyone. It is a reality that extends toward the 'other, which is stronger than the relationship and self-giving that is not the possession itself. This is why Jesus on the cross reveals a decisive 's being of God as being for others is the' being of the One who gives and forgives.
Il Corriere della Sera, November 16, 2007
www.corriere.it
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