La Via della Salvezza (Italian Edition)

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Holy Bible La Bibbia Riveduta Gratis en italiano

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AAS , ; Esort. Evangelii gaudium , nn. Evangelii gaudium , n. Lumen fidei , n. AAS 95 , Solo in questo modo lo gnostico ritorna al suo essere originario in Dio, da cui si era allontanato per una caduta primordiale. Tommaso, Summa theologiae , I-II, q. Agostino, Confessioni , I, 1: Corpus Christianorum , 27,1. Gaudium et spes , n.

Commissione Teologica Internazionale Documenti —— Bologna , Deus caritas est 25 dicembre , n. AAS 98 , ; cf. Agostino, Tractatus in Ioannem , 13, 4: Corpus Christianorum , 36, La meta cui tendi e la via che devi percorrere, sono la stessa cosa. In che senso arrivi a Cristo per mezzo di Cristo? Lumen gentium , n. Tommaso, Summa theologiae , III, q. Sacrosanctum Concilium , n. Misericordia et misera 20 novembre , n.

Giovanni Paolo II, Lett. Redemptoris missio 7 dicembre , n. AAS 83 , ; Francesco, Esort. Ac 4, 12 ; Rm 3, ; 1 Tm 2, ; Tt 2, Mt 15, ; Gn 3, Gn 9, 9 et, plus tard, avec Abraham et sa descendance cf. La bonne nouvelle du salut a un nom et un visage: Lumen fidei 29 juin , n. AAS , ; Exhort. Thomas, Summa theologiae , I-II, q. Augustin, Confessions , I, 1: Augustin, Tractatus in Ioannem , 13, 4: Corpus Christianorum, 36, Le but auquel tu tends et le chemin que tu dois parcourir sont identiques.

Tu ne peux parvenir au but si tu suis un autre chemin ; par un autre chemin, tu ne peux parvenir au Christ: En quel sens arrives-tu au Christ par le moyen du Christ? Thomas, Summa theologiae , III, q. Jean Paul II, Lett. The present Letter is intended, in light of the greater tradition of the faith and with particular reference to the teachings of Pope Francis, to demonstrate certain aspects of Christian salvation that can be difficult to understand today because of recent cultural changes.

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The contemporary world perceives not without difficulty the confession of the Christian faith, which proclaims Jesus as the only Savior of the whole human person and of all humanity cf. On the other hand, a merely interior vision of salvation is becoming common, a vision which, marked by a strong personal conviction or feeling of being united to God, does not take into account the need to accept, heal and renew our relationships with others and with the created world.

In this perspective, it becomes difficult to understand the meaning of the Incarnation of the Word, by which He was made a member of the human family, assuming our flesh and our history, for us and for our salvation. Pope Francis, in his ordinary magisterium, often has made reference to the two tendencies described above, that resemble certain aspects of two ancient heresies, Pelagianism and Gnosticism. According to this way of thinking, salvation depends on the strength of the individual or on purely human structures, which are incapable of welcoming the newness of the Spirit of God.

There is a great difference between modern, secularized society and the social context of early Christianity, in which these two heresies were born.

Both neo-Pelagian individualism and the neo-Gnostic disregard of the body deface the confession of faith in Christ, the one, universal Savior. How would Christ be able to mediate the Covenant of the entire human family, if human persons were isolated individuals, who fulfil themselves by their own efforts, as proposed by neo-Pelagianism?

Also, how could it be possible for the salvation mediated by the Incarnation of Jesus, his life, death and Resurrection in his true body, to come to us, if the only thing that mattered were liberating the inner reality of the human person from the limits of the body and the material, as described by the neo-Gnostic vision? Man perceives himself, directly or indirectly, as a mystery: I exist, and yet do not have the principle of my existence within myself. However, this universal aspiration is not necessarily expressed or declared; rather, it is often more secret and hidden than it may appear, and is ready to reveal itself in the face of particular crises.

On the other hand, while the question of salvation presents itself as dedicated toward a higher good, it also maintains the character of endurance and of overcoming pain. Together with the struggle to attain the good comes the fight to ward of evil: Regarding these aspirations, faith in Christ teaches, rejecting all claims of self-realization, that these can be fulfilled completely only if God himself makes it possible, by drawing us toward Himself. The total salvation of the person does not consist of the things that the human person can obtain by himself, such as possessions, material well-being, knowledge or abilities, power or influence on others, good reputation or self-satisfaction [10].

No created thing can totally satisfy us, because God has destined us for communion with Him; our hearts will be restless until they rest in Him. It is also necessary to affirm that, according to biblical faith, the origin of evil is not found in the material, corporeal world experienced as a boundary or a prison from which we need to be saved.

On the contrary, this faith proclaims that all the universe is good because it was created by God cf. By sinning, man abandoned the source of love, and loses himself in false forms of love that close him ever more into himself. It is this separation from God — He who is the font of communion and life — that brings about the loss of harmony among human persons, and between humanity and the world, introducing the dominion of disintegration and death cf. As a result, the salvation that faith announces to us does not only pertain to our inner reality, but to our entire being.

In fact, it is the whole person, body and soul, that was created by the love of God, in his image and likeness, and is called to live in communion with Him. At no moment in history did God stop offering his salvation to the sons and daughters of Adam cf. Therefore, Divine salvation takes on the creaturely order shared by all humanity and accompanies their concrete journey in history. In the fullness of time, the Father sent to the world his Son, who proclaimed the Kingdom of God, curing every disease and illness cf.

The healings performed by Jesus, in which he makes present the providence of God, were a sign that pointed back to his own person, He who is fully revealed as Lord of life and of death in his paschal event. According to the Gospel, salvation for all people begins with welcoming Jesus: The good news of salvation has a name and a face: Jesus Christ, Son of God, Savior. The Christian faith has illustrated, throughout its centuries-long history, by means of multiple figures, this salvific work of the Son incarnate.

It has done so without ever separating the healing dimension of salvation, by which Christ redeems us from sin, from the elevating dimension, by which he makes us sons and daughters of God, participants in his divine nature cf. Considering the salvific perspective in a descending manner, that is, beginning with God who comes to redeem humanity, Jesus is the illuminator and revealer, the redeemer and liberator, the One who divinizes and justifies the human person.

According to an ascending vision, that is, beginning with the human person turning towards God, Christ is the High Priest of the New Covenant, offering perfect worship to the Father, in the name of all humanity: He sacrifices Himself, expiates sins, and remains forever alive to intercede on our behalf.

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In this manner, an incredible synergy between divine and human action appears in the life of Jesus, a synergy that shows how baseless the individualist perspective is. The descending perspective bears witness to the absolute primacy of the gratuitous acts of God; humility is essential to respond to his salvific love and is required to receive the gifts of God, prior to all of our works.

Moreover it is clear that the salvation that Jesus brought in his person does not occur only in an interior manner. In fact, the Son was made flesh, in order to communicate to every person the salvific communion with God cf. By assuming flesh cf. As a result, rather than limiting the salvific action, assuming flesh allows Christ to mediate the salvation of God for all of the sons and daughters of Adam.

In conclusion, to respond both to the individualist reductionism of Pelagian tendency, and to the neo-Gnostic promise of a merely interior salvation, we must remember the way in which Jesus is Savior. He did not limit himself to showing us the way to encounter God, a path we can walk on our own by being obedient to his words and by imitating his example.

Rather, Christ opens for us the door of freedom, and becomes, himself, the way: Therefore, Christ is Savior in as much as he assumed the entirety of our humanity and lived a fully human life in communion with his Father and with others. Salvation, then, consists in incorporating ourselves into his life, receiving his Spirit cf. The place where we receive the salvation brought by Jesus is the Church, the community of those who have been incorporated into this new kind of relationship begun by Christ cf. Understanding this salvific mediation of the Church is an essential help in overcoming all reductionist tendencies.

The salvation that God offers us is not achieved with our own individual efforts alone, as neo-Pelagianism would contend. Rather, salvation is found in the relationships that are born from the incarnate Son of God and that form the communion of the Church. Because the grace that Christ gives us is not a merely interior salvation, as the neo-Gnostic vision claims, and introduces us into concrete relationships that He himself has lived, the Church is a visible community.

In her we touch the flesh of Jesus, especially in our poorest and most suffering brothers and sisters. Rather, salvation consists in being incorporated into a communion of persons that participates in the communion of the Trinity. Both the individualistic and the merely interior visions of salvation contradict the sacramental economy through which God wants to save the human person.

The participation in the new kind of relationships begun by Jesus occurs in the Church by means of the sacraments, of which Baptism is the door, [20] and the Eucharist is the source and the summit. Faith confesses that we are saved by means of Baptism, which seals upon us the indelible mark of belonging to Christ and to the Church.

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The transformation of the way of living our relationships with God, with humanity, and with creation derives from Baptism cf. Thus, purified from original, and all other sins, we are called to a new existence conforming to Christ cf. With the grace of the seven sacraments, believers continually grow and are spiritually renewed, especially when the journey becomes more difficult.



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When they abandon their love for Christ by sinning, believers can be re-introduced into the kind of relationships begun by Christ in the sacrament of Penance, allowing them to again walk as He did cf. The salvific economy is also opposed to trends that propose a merely interior salvation. Gnosticism, indeed, associates itself with a negative view of the created order, which is understood as a limitation on the absolute freedom of the human spirit.

Consequently, salvation is understood as freedom from the body and from the concrete relationships in which a person lives. Thanks to the sacraments, Christians are able to live faithful to the flesh of Christ and, as a result, in fidelity to the kind of relationships that he gave us. This type of relationality particularly calls for the care of all suffering humanity through the spiritual and corporal works of mercy.

Holy Bible La Bibbia Riveduta Gratis en Italian Bible

The salvation of men and women will be complete only when, after having conquered the last enemy, death cf. Total salvation of the body and of the soul is the final destiny to which God calls all of humanity. The Sovereign Pontiff Francis, on February 16, , approved this Letter, adopted in the Plenary Session of this Congregation on January 24, , and ordered its publication. Titular Archbishop of Thibica Prefect. Francis, Apostolic Exhortation Evangelii gaudium 24 November ,