42. FROM THE CREATION TO THE NEW CREATION. With birth labour pains

Created: Saturday, 01 March 2014 Last Updated: Tuesday, 20 May 2014

42. FROM THE CREATION TO THE NEW CREATION
With birth labour pains

1. The new vision of the world is born from the experience of faith, new vision of this world that goes from the creation to the new creation.  In the present experience of faith we live the world and the life like gift of God, the past like gift of God, and we live the future with hope. The word of God not only enlightens the past, but also the future of the man and of the world.

2. In Israel’s history the nomadic life, that precedes to the installation of the land of Canaan, encloses a deep meaning. The nomadic life is symbol of the human condition. At the bottom, we are in situation of exodus, we are walkers. God´s word invite us to stay nomads in heart. “I am foreigner on the earth” (Ps 118, 19). This attitude makes us available to follow the way that God proposes us.

3. The Bible does not offer a speculation about the world’s origin. From God´s experience who acts in the history, from the confession of God like Lord of the history, we go to the confession of God like Lord of the creation. The world is gift of God, entrusted to the man and reason of blessing: “O Lord, our Lord, how great is your name throughout the earth!” (Ps 8)
 
4. As well, the Bible does not offer either a speculation about the future of the world. From the present experience of faith, the believer lives the future with hope. The God who acted in the past will act again in the future, The living God opens a way where there is none: at the sea, in the dessert, in the death. In Christ the world and the man find their consistency and hope: “All things hold together in him” (Col 1, 17), “There is no salvation in anyone else, for there is no other Name given to humankind all over the world by which we may be saved.” (Acts 4, 12).

5. The experience of faith changes the vision of the world and of the life that one could have, not from the speculation, but from the conversion. The mentality change that the conversion means affects to all the human personality, not only to the reason, This implies that the theoretic man, the man of the pure reason, carries out a deep change of perspective when he discovers the experience of faith. Such vision is given to him in the measure in which the man turns to God with all his heart (Dt 6, 4; Mt 22, 37).

6. That who meets Christ is a new man, a new creature, “a new creation” (2 Co 5, 17). That who meets Christ, radically changes, he reverses his hierarchy of values, the basements of his world shake. Paul experiments it in this manner: “Do I live? It is no longer me, Christ lives in me.” (Ga 2, 20), “all those things that I might have considered as profit, I reckoned as loss. Still more, everything seems to me as nothing compared with the knowledge of Christ Jesus, my Lord. For his sake I have let everything fall away and I now consider all as garbage, if instead I may gain Christ. May I be found in him, not having a righteousness of my own that comes from the Law, but with the righteousness that God gives to those who believe. (Phil 3, 7 – 9)

7. In the experience of faith we live what in Christ has happened like a renewal of the universe, like a new creation. The providential action that God carries out in Christ drives the world from a creation to another. Christ is in the heart of the world and of the history, in Him all things recapitulate: “Through him God wanted to reconcile all things to himself, and through him” (Col 1, 20). Christ is “the first and the last, the one who lives” (Rev 1, 17), the hope of the world and of history. Christ “fully manifests the man to the own man” (GS 22)

8. As Saint Paul says, the new creation is being born with birth labour pains, the creation is submitted to the vanity and to the servitude of the corruption and, from the deepest, it yearns to be liberated jointly with the man: “All creation is eagerly expecting the birth in glory of the children of God. For if now the created world was unable to attain its purpose, this did not come from itself, but from the one who subjected it. But it is not without hope; for even the created world will be freed from this fate of death and share the freedom and glory of the children of God. We know that the whole creation groans and suffers the pangs of birth. Not creation alone, but even ourselves, although the Spirit was given to us as a foretaste of what we are to receive, we groan in our innermost being, eagerly awaiting the day when God will give us full rights and rescue our bodies as well.” (Rm 8, 19 – 23)