TMA 1998 - THE SPIRIT AND CREATION |
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The principle: Everything proceeds from the Father
through the Son and in the Holy Spirit, takes us back to the creation of
the universe. Creation is the call on the part of God for new existence
from non-being, that is, from nothing to being. This call marks the start
of God's self-communication with his creatures. God created all beings through a free and loving act of
his will. This means the Father created everything that exists outside of
the divinity through his Word in the power of the Spirit. The Church's belief in the creator Spirit is attested to
in the creeds and in liturgical texts. Nicene Creed, Come Holy Spirit,
Veni, Creator Spiritus. GOD THE FATHER CREATES THROUGH THE WORD IN THE POWER OF
THE SPIRIT God creates everything, giving existence and life through
Christ in the Spirit. The Holy Spirit is the divine person through which
God the Father immediately animates life. He is the final
"touch" through which God unites with his creatures, saves them
from non-existence, sustains them, renews them, and directs them toward
their fulfillment. Being in the Spirit equals being in "life." There is a fundamental connection between Spirit and
life. The term "Spirit"
means more than its immediate meanings breath, wind). It indicates a
life-giving force, the energy at work in these actions. It is the
"breath" of God that allows the realization of salvation history
from the beginning of creation. In the OT God creates through his word and action Gen
1:7-16; 25-26). "By the
word of the Lord the heavens were made, and all their hosts by the breath
of his mouth" (Psalm 104:29-30). Also Gen 1:1-2 "a wind from God
swept over the face of the waters"). In this way, the Holy Spirit sustains not only the cosmos
in freedom and love against all the destructive and chaotic powers but
also constitutes the very power of the new creation, which is awaited in
messianic hope by a people with a new heart (Ezek 37:1-14; Joel 3:1ff).
According to St. Basil the specific work of the Spirit in creation is that
of perfecting it and confirming it. The Father orders, the Word creates,
the Spirit confirms (perfects). THE SALVIFIC MEANING OF CREATION IN THE SPIRIT Creation in the Spirit means that creation is marked by
divine goodness. In creation the Holy Spirit acts so that every creature
can experience the essential mystery of life: the communion of human
beings with God, with others, and with all of reality. In this sense, the salvific value of creation is twofold:
first - self-communication of God, and glorification as ultimate good for
human beings; second - the world participates in the goodness of God and
exists in God. CREATION IS "GOOD" EXISTING IN THE SPIRIT AND
FOR THE SPIRIT If creation is the word of God made into a reality, we
can understand how it owes its existence to the contemporary action of the
Holy Spirit. This means that the world exists in virtue of the creator
Spirit. Creation in the Spirit, in this way, becomes a manifestation of
the "Word" through which and for which the Father created the
universe. In the plan of God the first creation forms the stage for
the "new creation" accomplished by Christ at his Second Coming (Parousia).
All God's creating acts are to be read in the light of the creation of the
Son, in which every person is called to a new and eternal covenant. In the NT, Jesus is the mediator and finality of
creation. Creation and salvation gain in Christ a profound unity, in the
very mystery of the resurrection. Animated and drawn together in his
Spirit we press onwards on our journey towards the consummation of history
which fully corresponds to the plan of love: "to gather all things in
him, things in heaven and things on earth" (Eph 1:10). The goodness and beauty of the universe is spread in the
world by the Spirit. The Spirit is the one, who as the divine artist, puts
"order" in the world and renders it "beautiful." In this sense the world is a "theophany," a
sign of God's presence and beauty. Thus, the world is considered
"sacred," a "mystery," a sacrament, a signifying
reality which refers back to him whom it signifies. The intervention of the Spirit is necessary to
"decode" the word and see with the "spiritual senses"
the mystery hidden in the Word. The action of the Holy Spirit is necessary
because only through his grace is this possible. Contemplating nature constitutes a great help in
nourishing in us the "remembrance of God." This means having
that sweet and subtle perception of the surrounding and involving presence
of God in life and history, perceived also through the signs of his work
in creation. This involves contemplation of creation practiced by the
"spiritual senses," those new senses given to Christians by the
Spirit to understand the divine traces hidden in every being, that is, the
wisdom and goodness of God the creator who forged everything through his
Word. Then does nature truly become an "open book" capable of
making known God and his design of love. CONCLUSION The world is also the expression of a declining,
devastated, and oppressed creation waiting for that final liberation that
only a new creation in Christ can accomplish. Human beings, "turned
in upon themselves," are continually tempted to become closed to the
action of the Spirit, constantly put creation in danger, and tend to hide
the "goodness" of the world which resides in its existence
"in the Spirit." On the contrary, creation is a reality open to the
salvific plan of God to which every person is called to cooperation in
transforming the world into a hospitable and communal place. The action of
the Holy Spirit is necessary to sustain the world's goodness and favor its
development. Coming to help us is the Spirit, who prevents us from
snuffing out his creative action and who, inspiring hope in a new
creation, aids in the work of preserving creation. The Jubilee could be an occasion for discovering that the
world is involved in Christ's redemption. Given the violent ideology of
the myth of progress, people's desire for power makes them think they can
reduce the world to exploitable energy deposits without any respect for
the rhythms and balance of nature. This is not the Christian vision of the world. The
meaning of the creation story (Gen 2:15) is in humanity's safeguarding and
taking care of that which has been created. This is a responsibility
plunges people into the salvific dimension of creation itself. The aim of creation is to make possible the history of
the covenant between God and humanity, which reaches its culmination at
Easter; the world finds its consistency in God. If the world is
"hidden with Christ in God" (Col 3:3), then all of reality is
not the exclusive domain of humanity, but a network of relationships in
which every creature is sustained and nourished by triune love. Because of
this, the responsibility of humanity for the world is an ethical choice in
which all are committed to give an accounting to the Creator for their own
relationship with nature. The Spirit is in action to redeem creation even if, for
the moment, it "groans and suffers the labor pains of birth"
along with humanity, awaiting the complete and definitive redemption (Rom
8:22). The love for creation (ecology) does not stem from a simple
aesthetic admiration or from the usefulness that can be derived from it or
from the necessity to save the "ecosystem." It is found in
concern for the extinction of the very essence of humanity. Creatures are no less than the fruit of God's call to
existence in order to realize the goal of full communion with all things,
including their Creator. The fact that the world has a purpose presupposes
that among created beings there exist those with their own conscience and
freedom. Among all the creatures, only human beings are free and
therefore only they can become, in Christ, through the power of the
Spirit, the mediator in achieving the destiny of the world. Human beings
are the priests of the cosmos because only they are able to return to God
as created beings for a personal encounter with him as a conscious
response to him who, with his Word and Spirit, sustains humanity. All creatures, through human beings, thus achieve the
destiny of their existence. Because of this, human beings are in a
mysterious communion with God, not only because they are free and loving
fruit of his goodness but also because they have the vocation to respond
freely with love to the creative word of God given to all creatures. As what Alyosha Karamazov said: "My brothers, love
creation in its entirety and in its elements: every leaf, every sunbeam,
the animals, the plants. And loving everything you shall understand the
divine mystery of things. Once understood, you will comprehend it better
every day. And you will end by loving the whole world in a universal
love." (The Brothers Karamazov) |
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