- Pope Innocent III (1160-1216): the appearance of Christ crucified glorious by the hour of death
In Innocent III, De mundi contemptu sive miseria conditione Humanae, Libri III
CAPUT 43
DInnocent III, The contempt of the world or the misery of the human condition, Book 3
Chapter 43.
De adventu Christi ad diem mortis cujuslibet hominis. About the coming of Christ on the day of the death of every man.
Videt etiam tam quam bonus malus antequam egrediatur anima corpore, Christum in cruce positum. Malus videt sibi ad confusionem, erubescat ut esse is not blood redemptum Christi, sua culpa demanding. Unde of malis dicitur in Evangelio "Viderunt inquem pupugerunt" quod Christi intelligitur of adventu ad judicium and adventu ejus ad diem mortis cujuslibet hominis. Bonus vero videt ad exsultationem. Habemus hoc and ex verbis Apostoli, which is "in Usque Domini nostri Jesu Christi adventum" id est mortis ad diem, quam quando apparet tam bonuses malis Christus in cruce Positus; ipse Christus and Joanne has Evangelista "If eum volo manere donec veniam" scilicet veniam ad obitum ejus. Quartet namque leguntur adventus Christi, visibiles duo and duo invisibiles. Primus adventus visibilis flees in carne, quando natus is Virgine; alius adventus visibilis is ad judicium, quando judicabit bonos and malolactic fermentation, quando statuet has dextris ovals, haedos vero has sinistris. Primus adventus invisibilis was justified in mente, per gratiam; unde Christus Viro has justo "Ad eum veniemus and mansionem apud eum faciemus." Is ergo anima justify sedes and Habitaculum Dei, sicut scriptum is "Anima justify sedes Dei", quia Deus sedet in eo per gratiam. Secundus adventus invisibilis is in Obitu uniuscujusque fidelis; unde Joannes in Apocalypsi, desiderans liberari has carcere corporis ad has Christum "Veni Domine Jesu" scilicet ad obitum meum; unde dicitur quod in die Obitus sui, Obviam ei Christus venit. "As good as the villain sees Christ on the cross, so does the soul before the body. The wicked shall see his confusion to be ashamed of not having been redeemed by the blood of Christ, as not forgiving his fault. This is why it is said of the wicked In the Gospel, "They shall look on him that they have pierced" (Jn 19, 37), which means the coming of Christ to judgment, and his coming in the day of the death of every man .
Good, he sees for his exultation. And we take that of the apostle's words that says, "Until the advent of Our Lord Jesus Christ" (1 Tim 6, 14), that is to say the day of death, when Christ on the cross appears as the good quaux wicked; and Christ himself says of Jean lévangéliste: "If I will that he remain, until I come" (Jn 21, 22), that is to say, "until I come to his death ".
In fact, we read that it are four comings of Christ: two visible and two invisible.
The first visible coming was in the flesh, when he was born of the Virgin; the second coming is visible at the judgment, when he will judge the good and the bad, when he shall set the sheep on his right and the goats on his left.
The first coming is invisible in the spirit of the just by grace; this is why Christ said to the man just, "We will come to him and make our home with him" (Jn 14, 23). So the soul of the righteous is the seat and abode of God, and that it is written, "The Soul of the righteous is the throne of God" because God sits in him by grace. The second coming is invisible to the death of every believer; that's why John, in lApocalypse, wishing to be released from the prison of the body, said to Christ: "Come, Lord Jesus" (Rev 22, 20), that is to say, to my death; that's why we update quau said of his death, Christ met him. "
Pope Benedict XVI, in December 2007 encyclical "Spe Salvi, 47".
Quote:
"47. Some recent theologians are of the opinion that the fire which both burns and saves is Christ himself, the Judge and Saviour. The encounter with Christ is the decisive act of judgment. Before his gaze all falsehood melts away. It is the encounter with him, we burning transforms us and frees us to make us really become ourselves. All that we build during our lives can prove to be mere straw, pure bluster, and it collapsed. Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there is salvation. The look of Christ the beat of her heart heal us through an undeniably painful transformation "as through fire". However, it is a blessed pain, in which the holy power of his love sears through us like a flame, enabling us to become totally ourselves and thus totally of God. So also becomes clear interpenetration of justice and grace: the way we live is not immaterial, but our defilement does not stain us for ever if we have at least continued to reach out towards Christ, towards truth and towards love. Ultimately, the dirt has already been burned in the Passion of Christ. At the time of judgment we experience and we absorb the overwhelming power of his love over all the evil in the world and in us. The pain of love becomes our salvation and our joy. It is clear that the "duration" of this transforming burning we can calculate the chronological measurements of this world. The transforming "moment" of this encounter eludes earthly time is the time of the heart, the time of "passage" to communion with God in the Body of Christ. [39] The judgment of God is hope, both because it is justice and because it is grace. If it were merely grace, making all earthly insignificant, God would still owe us an answer to the question about justice crucial question that we ask of history and of God himself. If it were merely justice, it could be the end for us only a reason for fear. The incarnation of God in Christ has so closely linked to each other through justice and that justice is firmly established: we all work out our salvation "with fear of God and trembling" (Phil 2: 12) . Nevertheless grace allows us all to hope, and to go trustfully to meet the Judge whom we know as our "advocate" (parakletos) (cf. 1 Jn 2: 1). "
