(Vatican Radio) “Everything is a gift from God: it is only by recognizing this crucial
dependence on the Creator that we will find freedom and peace”, tweeted Pope Benedict
XVI Wednesday at the end of his general audience with 8 thousand pilgrims in the Paul
XVI hall. Emer McCarthy reports Listen:
The Holy Father
continued his series of lessons on the Profession of Faith, or Creed, moving on from
why we call God ‘Father Almighty’ to why we affirm God as ‘Creator of heaven and earth’.
Temptation to sin – he said - comes from belief that God's keeping us from
best things in life, that happiness is being free of all limits. Instead evil entered
the world after mankind freely chose to believe in lies over truth, disrupting our
fundamental relationship with God. The Pope noted that “we all carry within us
the breath of life from God and every human life - the Bible tells us - is under the
special protection of God. This is the deepest reason for the inviolability of human
dignity against any attempt to evaluate the person in accordance with utilitarian
criteria or the criteria of power. Being the image and likeness of God means that
man is not closed in on himself, but has an essential reference in God”.
“Believing
that this is at the basis of all things, illuminates every aspect of life and gives
us the courage to face the adventure of life with confidence and hope. So the Scripture
tells us that the origin of the world, our origin is not irrational or out of necessity,
but reason and love and freedom. And this is the alternative: the priority of the
irrational, of necessity or the priority of reason, freedom and love. We believe in
this position.
Below a Vatican Radio translation of the Holy Father’s
catechesis
Dear Brothers and Sisters, the Creed, which begins
by describing God as "Almighty Father", then continues that he is the "Creator of
heaven and earth", repeating the affirmation with which the Bible begins. In the first
verse of Sacred Scripture, we read: "In the beginning God created the heavens and
the earth" (Genesis 1:1) God is the source of all things and in the beauty of creation
unfolds His omnipotence as a loving Father.
God is manifested as Father in
creation, as the origin of life, and, in creating shows His omnipotence. The images
used in Sacred Scripture in this regard are very suggestive (cf. Is 40.12, 45.18,
48.13, Ps 104,2.5, 135.7, Pr 8, 27-29; Gb 38-39). Like a good and powerful Father,
He takes care of what He has created with a love and loyalty that are never lacking
(cf. Ps 57.11, 108.5, 36.6). Thus, Creation becomes a place in which to know and recognize
the omnipotence of the Lord and His goodness, and becomes a call to faith for believers
because we proclaim God as Creator. "By faith, - writes the author of the Letter to
the Hebrews - we understand that the worlds were framed by the word of God, so that
the visible world was made out of the invisible" (11.3). Faith implies, therefore,
being able to recognize the invisible, by identifying traces of it in the visible
world. The believer can read the great book of nature and understanding its language
(cf. Ps 19.2 to 5), the universe speaks to us of God (cf. Rom 1:19-20), but we need
the Word of His revelation, that stimulates faith, so that man can achieve full awareness
of the reality of God as Creator and Father. In the book of Sacred Scripture human
intelligence can find, in the light of faith, the interpretative key to understanding
the world. The first chapter of Genesis holds a particularly special place, with the
solemn presentation of the Divine creative action unfolding along seven days: in six
days God brings Creation to completion and the seventh day, the Sabbath, ceases all
activity and rests. The Day of freedom for all, the day of communion with God and
so with this, the Book of Genesis tells us that God's first thought was to find a
love that responds to His love. The second thought is then to create a material world
to place this love in, these creatures who freely respond to Him. This structure means
that the text is marked by some significant repetitions. Six times, for example, the
phrase is repeated: "God saw that it was good" (vv. 4.10.12.18.21.25), and finally,
the seventh time, after the creation of man: "God looked at everything he had made,
and found it very good"(v. 31).
Everything that God creates is good and beautiful,
full of wisdom and love, the creative action of God brings order, infuses harmony,
gives beauty. In the Genesis it thus emerges that the Lord creates by His word: for
ten times "God said" is stated in the text (vv. 3.6.9.11.14.20.24.26.28.29), emphasizing
the effective power of God's Word . As the Psalmist sings: "By the word of the Lord
the heavens were made, by the breath of his mouth all their host ... because he spoke
and all things were created, commanded, and it was done" (33,6.9). Life pours forth,
the world exists, because everything obeys the Word of God.
But our question
today is does it make sense in the age of science and technology, to still speak of
creation? How should we understand the narratives of Genesis? The Bible is not intended
as a manual of the natural sciences; it wants to help us understand the authentic
and profound truth of things. The fundamental truth that the stories of Genesis reveal
is that the world is not a collection of contrasting forces, but has its origin and
its stability in the Logos, the eternal reason of God, who continues to sustain
the universe. There is a design of the world that is born from this Reason, the Spirit
Creator. Believing that this is at the basis of all things, illuminates every aspect
of life and gives us the courage to face the adventure of life with confidence and
hope. So the Scripture tells us that the origin of the world, our origin is not irrational
or out of necessity, but reason and love and freedom. And this is the alternative:
the priority of the irrational, of necessity or the priority of reason, freedom and
love. We believe in this position.
But I would like to say a word about
what is the apex of all creation: man and woman, the human being, the only ones "capable
of knowing and loving their Creator" (Pastoral Constitution. Gaudium et Spes, 12).
The Psalmist watching the skies asks: "When I see your heavens, the work of your fingers,
the moon and stars that you set in place, What are humans that you are mindful of
them, mere mortals that you care for them? "(8.4 to 5). The human being, created with
love by God, is a small thing in front of the immensity of the universe, and sometimes,
fascinated as we watch the huge expanses of the sky, we too perceive our limitations.
The human being is inhabited by this paradox: his smallness and transience living
with the magnitude of what the eternal love of God has willed for him.
The
stories of creation in Genesis also introduce us to this mysterious area, helping
us to know God's plan for man. First of all they affirm that God formed man of the
dust of the earth (cf. Gen 2:7). This means that we are not God, we did not make ourselves,
we are the earth, but it also means that we come from good soil, through the work
of the Creator. Added to this is another fundamental reality: all human beings are
dust, beyond the distinctions of culture and history, beyond any social difference;
we are one humanity formed with the sole earth of God . Then there is a second element:
the human being originates because God breathes the breath of life into the body he
molded from the earth (cf. Gen 2:7). The human being is made in the image and likeness
of God (cf. Gen 1:26-27). And we all carry within us the breath of life from God and
every human life - the Bible tells us - is under the special protection of God. This
is the deepest reason for the inviolability of human dignity against any attempt to
evaluate the person in accordance with utilitarian criteria or those of power. Being
the image and likeness of God means that man is not closed in on himself, but has
an essential reference in God.
In the first chapters of Genesis are two significant
images: the garden with the tree of knowledge of good and evil and the serpent (cf.
2:15-17; 3,1-5). The garden tells us that the reality in which God has placed the
human being is not a wild forest, but a place that protects, nourishes and sustains,
and the man must recognize the world not as his property to be plundered and exploited,
but as gift of the Creator, a sign of His saving will, a gift to cultivate and care
for, to grow and develop in accordance and harmony with the rhythms and logic of God’s
plan (cf. Gen 2.8 to 15). The snake is a figure derived from the oriental cults of
fertility, which fascinated Israel and were a constant temptation to abandon the mysterious
covenant with God. In the light of this, the Bible presents the temptation of Adam
and Eve as the core of temptation and sin. What does the snake say? He does not deny
God, but slips in a subtle question: "Is it true that God said" You shall not eat
of any tree of the garden? '"(Gen 3:1). In this way, the snake raises the suspicion
that the covenant with God is like a chain that binds, which deprives of liberty and
the most beautiful and precious things in life. The temptation becomes that of building
their own world in which to live, not to accept the limitations of being a creature,
the limits of good and evil, morality; dependence on the creating love of God is seen
as a burden to be freed of. This is always the crux of the matter. But when the relationship
with God is distorted, by our putting ourselves in His place, all other relationships
are altered. Then the other becomes a rival, a threat: Adam, having succumbed to the
temptation, immediately accuses Eve (cf. Gen 3:12), and the two hide from the sight
of that God with whom they spoke as friends (see 3.8 - 10), the world is no longer
a garden to live in harmony, but a place to be exploited and of hidden pitfalls (cf.
3:14-19); envy and hatred towards each other enter into man's heart: the example of
Cain who kills his brother Abel (cf. 4.3 to 9). Going against his Creator, man actually
goes against himself, denies his origin and therefore his truth, and evil enters into
the world, with its painful chain of pain and death. And if all that God created was
good, indeed very good, after man’s free decision in favor of lies over the truth,
evil entered the world.
I would like to highlight one last instruction
from the stories of creation: sin begets sin and the sins of history are interlinked.
This aspect pushes us to discuss that which is termed "original sin." What is the
meaning of this reality, often difficult to understand? I would like to illustrate
some elements. First, we must consider that no man is closed in on itself, no man
can live only in and of himself; we receive life from the other and not only at birth,
but every day. The human being is relational: I am myself only in you and through
you, the relationship of love with the You of God and the you of others. Well, sin
upsets or destroys our relationship with God, its presence destroys our relationship
with God, the fundamental relationship, when we put ourselves in Gods place. The Catechism
of the Catholic Church states that with the first sin, man, "chose himself over and
against God, against the requirements of his creaturely status and therefore against
his own good."(n. 398).
Once the fundamental relationship is upset, the other
poles of relationships are compromised or destroyed, sin ruins everything. Now, if
the relational structure of humanity is troubled from the start, every man walks into
a world marked by the disturbance of this relationship, enters a world disturbed by
sin, by which he is marked personally; the initial sin attacks and injures human nature
(cf. Catechism of the Catholic Church, 404-406). And man can not get out of this situation
alone, he can not redeem himself alone, only the Creator can restore the right relationship.
Only if the One from which we have strayed comes to us and takes us by the hand with
love, can the right relationship be re-woven. This happens in Jesus Christ, who takes
the exact opposite path to that of Adam, as the hymn in the second chapter of the
Letter of St. Paul to the Philippians describes (2:5-11): while Adam does not recognize
his being a creature and wants to put himself in the place of God, Jesus, the Son
of God, is in a perfect filial relationship with the Father, he lowers himself, becomes
the servant, he travels the path of love humbling himself to death on the Cross, to
reorder relations with God. The Cross of Christ becomes the new Tree of Life.
Dear
brothers and sisters, to live by faith is to recognize the greatness of God and accept
our smallness, our condition as creatures letting the Lord fill us with His love.
Evil, with its load of pain and suffering, is a mystery that is illuminated by the
light of faith, which gives us the certainty of being able to be freed from it, the
certainty that it is good to be human.
Summary in English: Dear
Brothers and Sisters, In our continuing catechesis during this Year of Faith,
we now reflect on the Creed’s description of God as “Creator of heaven and earth”.
In the work of creation, God is seen as the almighty Father who by his eternal Word
brings into existence a universe of goodness, harmony and beauty. The world thus
has meaning as a part of the divine plan, a plan which in a special way embraces man
and woman as the culmination of God’s creative activity. The Scriptures teach us
that man was created in the image and likeness of God, formed from the dust of the
earth. Here we see the basis not only of the unity of the human family but also of
our inviolable human dignity. We also see something of the mystery of man as a finite
creature called to a sublime role in God’s eternal plan. The tragedy of Adam’s sin,
by falsifying our original relationship with God, has affected our relationship with
one another and the world itself. Through the saving obedience of Christ, the new
Adam, God himself has justified us and enabled us to live in freedom as his beloved
sons and daughters. * * * * * I offer a warm welcome to all the English-speaking
visitors present at today’s Audience, including those from England, Ireland and the
United States. May your visit to the tombs of the Apostles Peter and Paul inspire
you never to place anything before the love of Christ. Upon all of you, I invoke
God’s blessings of joy and peace.