(Vatican Radio) Torrential rains swept St Peter’s Wednesday as pilgrims huddled in
queues waiting to enter the Paul VI hall for the weekly audience with Pope Benedict
XVI. In his catechesis the Holy Father continued his series of lessons on the Year
of Faith, focusing this week on God’s Revelation of Himself to humanity in Jesus Christ.Listen:
the Christmas season we celebrated the mystery of the Incarnation as the culmination
of God’s gradual self-revelation to Israel, a revelation mediated by those great figures
such as Moses and the Prophets who kept alive the expectation of God’s fulfilment
of his promises. Jesus, the Word made flesh, is truly God among us, “the mediator
and the fullness of all revelation” (Dei Verbum, 2). In him, the ancient blessing
is fulfilled: God has made his face to shine upon us (cf. Num 6:25). As the Incarnate
Son, the one mediator between God and man (cf. 1 Tim 2:5), Jesus does not simply speak
to us about God; he shows us the very face of God and enables us to call him our Father.
As he says to the apostle Philip, “whoever has seen me has seen the Father” (Jn 14:9).
May our desire to see the Lord’s face grow through our daily encounter with him in
prayer, in meditation on his word and in the Eucharist, and thus prepare us to contemplate
for ever the light of his countenance in the fullness of his eternal Kingdom”.
a Vatican Radio translation of the Holy Father’s full catechesis [original text: Italian]
Brothers and Sisters,
the Second Vatican Council, in its Dogmatic Constitution
on Divine Revelation Dei Verbum, affirms that the intimate truth of the Revelation
of God, shines for us "in Christ, who is both the mediator and the fullness of all
Revelation" (n. 2 ). The Old Testament tells us how God, after creation, despite original
sin, despite the arrogance of man who wants to take the place of his Creator, again
offers the possibility of His friendship, especially through the covenant with Abraham
and the journey of a small nation, that of Israel, which He chooses not with the criteria
of earthly power, but simply out of love. It is a choice that remains a mystery and
reveals the way of God calls some not to exclude others, but so they become bridges
that lead to Him. Electing, always electing the other. In the history of the people
of Israel we can retrace the steps of a long journey in which God makes Himself known,
reveals Himself, enters into history in words and actions. For this work He uses mediators,
such as Moses, the Prophets, the Judges, who communicate His wishes to the people,
remind us of the need for fidelity to the covenant and keep alive expectation for
the full and definitive realization of the divine promises.
And it is the realization
of these promises that we have contemplated in Christmas: God's Revelation reaches
its peak, its fullness. In Jesus of Nazareth, God truly visits His people, He visits
humanity in a way that goes beyond all expectations: He sends His only begotten Son
who became man. Jesus tells us something about God, he does not simply speak about
the Father, but is the revelation of God. In the Prologue to his Gospel, Saint John
writes: "No one has ever seen God. The only Son, God, who is at the Father’s side,
has revealed Him"(Jn 1:18).
I would like to focus on this "has revealed Him".
In this regard, St. John, in his Gospel, speaks to us of a significant fact, that
we have just heard. Approaching the Passion, Jesus assures his disciples, urging them
not to be afraid and to have faith; then, he begins a dialogue with them in which
he speaks of God the Father (cf. Jn 14.2 to 9). At one point, the apostle Philip asks
Jesus, "Master, show us the Father, and that will be enough for us" (Jn 14:8). Philip
is very practical and concrete, he says what we all want to say: he asks to "see"
the Father, to see His face. The answer of Jesus, not only to Philipp but to all of
us, introduces us to the heart of the Church's Christological faith; For the Lord
says: "Whoever has seen me has seen the Father" (Jn 14:9).This expression summarizes
the novelty of the New Testament, the novelty that appeared in the cave of Bethlehem:
God can be seen, he showed his face is visible in Jesus Christ.
The theme of
"seeking the face of God", the desire to see this face, to see how God really is,
is present throughout the Old Testament, so much so that the Hebrew term pānîm,
which means "face", occurs no less than 400 times, 100 of which refer to God. Yet
the Jewish religion, by prohibiting all images, because God can not be depicted -
as their neighbors did with the worship of idols, and from this the prohibition of
images in the Old Testament- seems to totally exclude "seeing" from worship and piety.
What does seek the face of God mean then, for the pious Israelite, recognizing that
there can be no image? The question is important: on the one hand it is as if to say
that God can not be reduced to an object, like an image that can be picked up, but
neither can anything can take God’s place; on the other, it is affirmed that God has
a face, that He is a "You" that can enter into a relationship, that He is not closed
within Heaven looking down upon humanity. God is certainly above all else, but He
turns to us and hears, sees and speaks to us, makes covenants, He is capable of love.
Salvation history is the history of this relationship of God with humanity, of this
relationship in which He progressively reveals Himself to man, making Himself and
His face known.
Right at the beginning of the year, on January 1, we heard,
in the liturgy, the beautiful prayer of blessing over the people: "The Lord bless
you and keep you! The Lord let his face shine upon you, and be gracious to you! The
Lord look upon you kindly and give you peace!"(Numbers 6:24-26). The splendour of
the divine face is the source of life, it is what allows us to see reality; and the
light of his countenance is our guide in life. In the Old Testament there is a figure
which is connected in a very special way the theme of the "face of God”; Moses, whom
God chose to free the people from slavery in Egypt, to gift the Law of the covenant
and to lead them to the Promised Land. In chapter 33 of the Book of Exodus, it is
said that Moses had a close and confidential relationship with God: "The Lord spoke
to Moses face to face, as one speaks with his friend" (v. 11). By virtue of this confidence,
Moses asks God: "Show me thy glory," and the Lord's answer is clear: "I will will
make all my beauty pass before you, and in your presence I will pronounce my name
... But my face you cannot see, for no man sees me and still lives ... Here is a place
near me ... so that you may see my back; but my face is not to be seen "(vv. 18-23).
On the one hand, then, there is a face to face dialogue, as friends, but on the other
there is the impossibility, in this life, of seeing the face of God, which remains
hidden; its’ vision is limited. The Fathers say this: you can only see my back, which
means that you can only follow Christ and see from behind the mystery of God. We can
only follow God, seeing his back.
Something new happens, however, with the
Incarnation. The search for the face of God receives an incredible sea change, because
we can now see this face: it is that of Jesus, the Son of God who became man. In Him
the path of God's Revelation that began with the call to Abraham is fulfilled, He
is the fullness of this Revelation because he is the Son of God, he is both a "mediator
and fullness of all Revelation" (Dogmatic Constitution. Dei Verbum, 2), and
in Him the content of Revelation and Revelator coincide. Jesus shows us the face of
God and teaches us the name of God in the priestly prayer at the Last Supper, He says
to the Father: "I have manifested thy name to the men ... I made known your name to
them " (cf. Jn 17,6.26). The term "name of God" means God as the One who is present
among men. God had revealed his name to Moses at the burning bush, to be invoked,
giving a concrete sign of His "existence" among men. All this finds fulfillment and
fullness in Jesus: He inaugurates a new modality of God's presence in history, because
he who sees Him sees the Father, as he tells Philip (cf. Jn 14:9). Christianity -
says Saint Bernard - is the "religion of the Word of God," which is not, however,
"a written and mute word, but an incarnate and living one" (Hom. super missus est,
IV, 11: PL 183, 86B). In the of patristic and medieval tradition a special formula
is used to express this reality: Jesus is the Verbum abbreviatum (cf. Rom 9.28,
referring to Isaiah 10:23), the short and substantial Word of the Father, of whom
he told us everything. In Jesus all of the word is present.
In Jesus even
mediation between God and man is fulfilled. In the Old Testament there is a host of
figures who preformed this task, particularly Moses, the deliverer, the guide, the
"mediator" of the covenant, as defined by the New Testament (cf. Gal 3:19; Acts 7
, 35, Jn 1:17). Jesus, true God and true man, is not simply one of the mediators between
God and man, but is "the mediator" of the new and everlasting covenant (cf. Heb 8:6;
9.15, 12.24), "For there is one God- St Paul says - There is also one mediator between
God and the human race, Christ Jesus, himself human "(1 Tim 2:5, Gal 3:19-20). In
him we see and meet the Father, in Him we can invoke God as "Abba, Father" in Him
we are gifted salvation. The desire to really know God, to see his face is in every
man, even the atheists. And we consciously have this desire to see just who He is
and what He is for us. But this desire is only realized by following Christ, so we
see his back and finally, see, God as a friend, His face in the face of Christ. It
is important that we follow Christ not only in times of need and when we find space
in our daily tasks, but with our very lives.
Our entire existence should
be directed to the encounter with Him, to love Him; and, love of neighbour must also
have a central place, a love that, in the light of the Crucifix, enables us to recognize
the face of Jesus in the poor, the weak, the suffering. This is only possible if the
true face of Jesus has become familiar to us in listening to His Word, and especially
in the mystery of the Eucharist. In the Gospel of St. Luke the passage of the two
disciples of Emmaus, who recognize Jesus in the breaking of the bread, is significant.
For us, the Eucharist is the great school in which we learn to see the face of God,
where we enter into an intimate relationship with Him and learn at the same time to
turn our gaze to the final moment of history, when He will fill us with the light
of His face. On earth we walk towards this fullness, in the joyful expectation for
the coming of the Kingdom of God
The day after
tomorrow, Friday, January 18, the Week of Prayer for Christian Unity begins, which
this year has the theme: "What the Lord requires of us," inspired by a passage from
the prophet Micah (cf. Mi 6, 6 - 8). I invite everyone to pray, asking God with insistence
for the great gift of unity among the disciples of the Lord. May the inexhaustible
power of the Holy Spirit encourage us in a sincere commitment to the search for unity,
so that together we may all profess that Jesus is the Savior of the world.
am pleased to greet all the English-speaking visitors present at today’s Audience,
including the pilgrimage groups from Australia and the United States of America.
My particular greeting goes to the pilgrims from the Catholic Near East Welfare Association.
I also welcome the deacons from Saint Paul Seminary and the many college and university
students present. May the light of the Lord’s face shine upon all of you and fill
you with his richest blessings of joy and peace!