St Paul writes in his Letter to the Galatians: “Christ has delivered us from the power of the law’s curse by himself becoming a curse for us, as it is written, “Accursed is anyone who is hanged on a tree’. This happened so that through Christ Jesus the blessing bestowed on Abraham might descend on the Gentiles in Christ Jesus, thereby making it possible for us to receive the promised Spirit through faith” (Gal 3: 13f.).
Christ’s mercy is not a grace that comes cheap, nor does it imply the trivialization of evil. Christ carries the full weight of evil and all its destructive force in his body and in his soul. He burns and transforms evil in suffering, in the fire of his suffering love. The day of vindication and the year of favour converge in the Paschal Mystery, in the dead and Risen Christ. This is the vengeance of God: he himself suffers for us, in the person of his Son. The more deeply stirred we are by the Lord’s mercy, the greater the solidarity we feel with his suffering – and we become willing to complete in our own flesh “what is lacking in the afflictions of Christ” (Col 1: 24).
Let us move on to the second reading, the letter to the Ephesians. Here we see essentially three aspects: first of all, the ministries and charisms in the Church as gifts of the Lord who rose and ascended into heaven; then, the maturing of faith and the knowledge of the Son of God as the condition and content of unity in the Body of Christ; and lastly, our common participation in the growth of the Body of Christ, that is, the transformation of the world into communion with the Lord.
Let us dwell on only two points. The first is the journey towards “the maturity of Christ”, as the Italian text says, simplifying it slightly. More precisely, in accordance with the Greek text, we should speak of the “measure of the fullness of Christ” that we are called to attain if we are to be true adults in the faith. We must not remain children in faith, in the condition of minors. And what does it mean to be children in faith? St Paul answers: it means being “tossed here and there, carried about by every wind of doctrine” (Eph 4: 14). This description is very timely!
How many winds of doctrine have we known in recent decades, how many ideological currents, how many ways of thinking. The small boat of the thought of many Christians has often been tossed about by these waves – flung from one extreme to another: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism and so forth. Every day new sects spring up, and what St Paul says about human deception and the trickery that strives to entice people into error (cf. Eph 4: 14) comes true.
Today, having a clear faith based on the Creed of the Church is often labeled as fundamentalism. Whereas relativism, that is, letting oneself be “tossed here and there, carried about by every wind of doctrine”, seems the only attitude that can cope with modern times. We are building a dictatorship of relativism that does not recognize anything as definitive and whose ultimate goal consists solely of one’s own ego and desires.
We, however, have a different goal: the Son of God, the true man. He is the measure of true humanism. An “adult” faith is not a faith that follows the trends of fashion and the latest novelty; a mature adult faith is deeply rooted in friendship with Christ. It is this friendship that opens us up to all that is good and gives us a criterion by which to distinguish the true from the false, and deceipt from truth.
We must develop this adult faith; we must guide the flock of Christ to this faith. And it is this faith – only faith – that creates unity and is fulfilled in love.