"Blaspheming against the Holy Spirit"
(Lk 12:8-12)
"And whosoever shall speak a word against the Son of man, it shall be forgiven him; but he that shall blaspheme against the Holy Spirit shall not be forgiven" (Lk 12:10).
Holy Spirit is a term that translates the Hebrew Ruah haQodesh: an impetuous Wind, not a stagnant air.
The latter would be an atmosphere without a vital wave, lacking a forge of relationships; which does not grow: it makes things flat.
"Spirit": energy that throws personal, community and ecclesial affairs into the air... in order to make them mature and renew them.
Not to confirm the standard, but to expand the boundaries.
It is enough to glance at the points dealt with in the recent encyclical on social friendship to realise: borders, the shadows of the closed world, shattered dreams, the end of historical consciousness, without a project for all, world waste, even food waste... etc.
The Spirit introduces a kind of sublime quality into reality, (above all) bursting in with an Action that discerns evolution and turns it upside down, makes it something Other than the stagnant spirit - only willing to reaffirm, celebrate and spread itself.
"Holy" because it distinguishes the sphere of Life - Holiness - from the swampy sphere of deadly germs, which turn us towards retreat and self-destruction.
There was a time when even Catholic 'missionary activity' [even the precious activity of human promotion, imagined as extraneous to 'evangelisation' - an ideal with a 'Protestant' flavour] was conceived in terms of internal proselytism.
Fratelli Tutti, on the other hand, denounces the reality and reminder of the overall scourges: the shortcomings of a common project, the persistence of a 'world gap' and the universal inadequacy of human rights; situations of conflict and fear, progress 'without a common course'... and so on.
Today's Gospel itself was born as an appeal to the churches and the faithful exposed to hostilities, so that they would neither deflect nor allow themselves to be discouraged in their real and genuine witness to Christ in the world.
An appeal that must not be ignored, despite the deep misery and boundaries that continue to lurk in hearts.
Believers must not give up that they are drawn to the critical power of the Word.
In time, it has the power to strip the intriguers of their delusions of vain grandeur or perversion, and bring out the Light that unites us, attracts us spontaneously, without artifice.
Church members who live by Faith-love cannot identify with advantageous lifestyles, outdated and uncritical interpretations of reality, although they are typical of 'doctrine-discipline religions' - or of the various historical denominations.
As Brothers All sadly points out about the encounter between different Christian denominations:
"We cannot forget the desire expressed by Jesus: that all may be One (Jn 17:21). Listening to his invitation, we acknowledge with sorrow that the process of globalisation still lacks the prophetic and spiritual contribution of unity among all Christians" (n.280).
This is an 'unforgivable sin' - in every sense - not a laughable one.
As John Paul II stated: "The 'blasphemy' [in question] does not really consist in offending the Holy Spirit with words; it consists, instead, in refusing to accept the salvation that God offers man through the Holy Spirit, and which works by virtue of the sacrifice of the cross [It] does not allow man to come out of his self-prison and to open himself up to the divine sources of purification" (General Audience 25 July 1990).
Only the work filled with hope meets the teachings of Jesus.
It is the Crucified One who reveals the intimacy of God and man, as well as the distortions of that pious hypocrisy that privileges the spirit of interest and frontier, power, the accumulation of any resources, and disvalues.
In symbiosis with the passage from Luke and the new Magisterium, we can reiterate that it is precisely in the moment of the threats in the situation - today unfortunately also global - that we read the extent of our choice for the Lord.
There are those who rely on transparent fraternity, on the spirit of the sons, on the love that "integrates and gathers" (FT 190-192)... conversely, there are those who seek self-confidence or try to fall back on the usual worldly calculations (vv.11-12), looking for results rather than the fruitfulness of initiating processes (cf. FT 193-197).
So much for petty transgressions!
It is in the moment of fundamental threats that we read the extent of our choice for the Lord.
Lk alludes in particular to circumstantial, particular excuses in the search for support: favours from 'cultural' paradigms, or from people who matter. E.g. by facilitating one's own affairs through ideological and cowardly servility to the authorities, with guarantees of a way out.
All this without ever 'thinking and generating an open universe' (cf. FT 87-127) who knows how to go beyond the 'world of associates' and cordatas - even ecclesial ones, as the current pontiff has reiterated on several occasions [alluding precisely to the prelates themselves].
Here we face the danger of blasphemy against the Holy Spirit: distancing oneself from the Gospel by believing that today Jesus is for exclusivism, or a stranger who points out paths of ruin and death, instead of authentic Life.
Of course, there are not a few who may outwardly deny Christ, but they do not reject the meaning of Jesus: they live by his very Spirit [love of neighbour, victory over evil, hope in a more authentic kingdom: v.10; FT 271ff].
The Master and the new magisterial commitment - sounding in unison - intend to shake consciences and make us understand the seriousness of choices contrary to God's plan.
Today, the impulses of the Spirit renewing the face of the earth are upsetting the landscape, but not to abandon humanity to pure limits and inexorable oblivion.
The Tao Tê Ching (xxxiv) writes about our reliance on the Perfect One:
"How universal is the great Tao! He can be on the left as well as the right'. And Master Wang Pi comments: "There is nothing that the universality and superabundance of the Tao does not reach: left and right, high and low. If everywhere it confers and strives, there is nothing it does not reach". Master Ho-shang Kung reiterates: "There is no place it does not reach.
The path of he who walks the Path of Freedom must be fearless, because the Exodus makes us to ourselves; redeemed and sanctified.
With a "heart open to the whole world" (FT 128-153): established in the "local flavour" with a "universal horizon".
Restored to our Core and by the power of Faith that intertwines our story with the personal and cosmic Christ, we will see the impossible Promise realised; things we do not know, sovereignly effective.
Only the Spirit does not go against our eminent nature, therefore it is impermeable, definitive - though it is not. Because it calls us to trust, it does not leave us clinging to shadows, memories, old certainties and commemorations that do not guide our gaze elsewhere.
To foment the museum of vintage details [or to abandon oneself to the wave of fashions, even of thought] is to strand one's mind on the past, on experiences that perhaps were never even put into being.
Simple ideals of another's time, models; archaic theologisations, or conversely hedonistic ones.
We want to exist completely, because we are not gone bad people.
That is why there are crises, upheavals, cuts: they lead back to our fragrance, which - this one - we could lose.
If, on the other hand, we were to remain identified, we would run the risk of not putting ourselves in a snapping position; of not changing our relationships, and letting the energies now present in the round (also within) fade away.
Let us not let them slip away - detracting from the unseen emergencies that call to us.
We have sides to our souls that would otherwise not express themselves, except in the dangers that bewilder, in the difficult and all-encompassing relationships, or in the most painful and finally overwhelming rejections that force us to shift our gaze.
But we must put aside the hasty and opportunistic mind, which immediately seeks to remedy and repair according to stereotypes.
Danger and the busy times come to remind us of our eternal side. It can only express itself when the matrix of our being in the field deflects, to prepare us to welcome the unexpected solution.
Unexpected punishment or defeat will not make us 'like it by force' in society, even ecclesial society, but will allow us to be what we are. And to become ourselves, to discover other views - according to Signature.
This even when it seems to others that our life is lost.
In reality, we are gambling it without externality of content, in order to trigger the integral Beauty of the new Youth that we do not know, but which is advancing.
To internalise and live the message:
How do you live persecution? Curse or Opportunity?
Under threat, insult, slander, trial, mockery, violence, emergency, have you ever thought that Jesus led you down paths of death?
And making the new Magisterium your own, what cut with the indecencies of the past, what youthful horizon, what beauty and differing relationships have you tasted?
Evil is not an anonymous force.
Limit of human liberation
We must be well aware that evil is not an anonymous force acting in the world in an impersonal or deterministic way. Evil, the devil, passes through human freedom, through the use of our freedom. It seeks an ally, man. Evil needs him to spread. Thus, having offended the first commandment, love of God, he comes to pervert the second, love of neighbour. With him, love of neighbour disappears in favour of lies and envy, hatred and death. But it is possible not to be overcome by evil and to overcome evil with good (cf. Rom 12:21). It is to this conversion of the heart that we are called. Without it, the much-desired human 'liberations' disappoint, because they move in the reduced space granted by man's narrowness of spirit, his harshness, his intolerances, his favouritism, his desires for revenge and his death drives. A deep transformation of spirit and heart is necessary to regain a certain clairvoyance and impartiality, a deep sense of justice and the common good. A new and freer gaze will make one capable of analysing and questioning human systems that lead to dead ends, in order to move forward with the past in mind, never to repeat it again with its devastating effects. This required conversion is exhilarating because it opens up possibilities by appealing to the innumerable resources that dwell in the hearts of so many men and women eager to live in peace and ready to commit themselves to peace. Now it is particularly demanding: it is about saying no to revenge, acknowledging one's wrongs, accepting apologies without seeking them, and finally forgiving. For only forgiveness given and received lays the lasting foundation for reconciliation and peace for all (cf. Rom 12:16b.18).
[Pope Benedict, Address to the Meeting in Baabda Lebanon 15 September 2012].
