He to whom everything has been revealed belongs to the family; he is no longer a servant, but free because, in fact, he himself forms part of the house. A similar initial introduction in the thought of God himself happened to Israel on Mount Sinai. It happened in a great and definitive way in the Cenacle and, in general, through the work, life, passion and resurrection of Jesus; in him, God has given us everything, he has manifested himself completely. We are no longer servants, but friends. The Law is no longer a prescription for persons who are not free, but is contact with the love of God — being introduced to form part of the family, act that makes us free and “perfect.” It is in this sense that James tells us, in today’s reading, that the Lord has engendered us through his Word, that he has planted his Word in our interior as force of life. Here there is also talk of “pure religion” which consists in love of neighbor — particularly of orphans and widows, of those who are in greatest need of us — and in freedom from the fashions of this world, which contaminate us.
The Law, as word of love, is not a contradiction to freedom, but a renewal from within through friendship with God. Something similar is manifested when Jesus, in his address about the vine, says to his disciples: “You are already made clean by the word which I have spoken to you” (John 15:3). And the same appears again later in the priestly prayer: You are sanctified in the truth (cf. John 17:17-19). Thus we now find the right structure of the process of purification and of purity: We are not the ones who create what is good — this would be a simple moralism — instead, it is Truth that comes to meet us. He himself is the Truth, the Truth in person. Purity is a dialogic event. It begins with the fact that he comes to meet us — he, who is Truth and Love — takes us by the hand, and is fused with our being. In the measure in which we allow ourselves to be touched by him, in which the encounter becomes friendship and love, we are, stemming from his purity, pure persons and then persons who love with his love, persons who introduce others in his purity and his love.
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Benedict XVI: "The Law, as Word of Love, Is Not a Contradiction to Freedom"
He to whom everything has been revealed belongs to the family; he is no longer a servant, but free because, in fact, he himself forms part of the house. A similar initial introduction in the thought of God himself happened to Israel on Mount Sinai. It happened in a great and definitive way in the Cenacle and, in general, through the work, life, passion and resurrection of Jesus; in him, God has given us everything, he has manifested himself completely. We are no longer servants, but friends. The Law is no longer a prescription for persons who are not free, but is contact with the love of God — being introduced to form part of the family, act that makes us free and “perfect.” It is in this sense that James tells us, in today’s reading, that the Lord has engendered us through his Word, that he has planted his Word in our interior as force of life. Here there is also talk of “pure religion” which consists in love of neighbor — particularly of orphans and widows, of those who are in greatest need of us — and in freedom from the fashions of this world, which contaminate us.
The Law, as word of love, is not a contradiction to freedom, but a renewal from within through friendship with God. Something similar is manifested when Jesus, in his address about the vine, says to his disciples: “You are already made clean by the word which I have spoken to you” (John 15:3). And the same appears again later in the priestly prayer: You are sanctified in the truth (cf. John 17:17-19). Thus we now find the right structure of the process of purification and of purity: We are not the ones who create what is good — this would be a simple moralism — instead, it is Truth that comes to meet us. He himself is the Truth, the Truth in person. Purity is a dialogic event. It begins with the fact that he comes to meet us — he, who is Truth and Love — takes us by the hand, and is fused with our being. In the measure in which we allow ourselves to be touched by him, in which the encounter becomes friendship and love, we are, stemming from his purity, pure persons and then persons who love with his love, persons who introduce others in his purity and his love.
Read it all.