Videoconference, December 18^th 2004

The history of redemption is an extremely complex compound term, since it combines two very different elements: the idea of "redemption" in fact is a reference to a strictly transcendent aspect, since history only allows us a temporary experience of global redemption; the concept of "history" instead, initially appears to be a measure restricted to pure immanence and extended to the earthly categories of space and time. God does not belong to this dimension and His direct intervention in history is seen exclusively as a precise and situational effect.

A better understanding of the history of redemption – and of the difficult terminological connection it expresses – opposes the radical division between the concept of redemption, history and the world, since such an understanding is founded on the essential belief that there cannot be a totally profane world and that the whole world, from its creation to its fulfilment, is permeated by God’s redeeming presence. Humankind however, often seems incapable of acknowledging or appreciating this presence of redemption within history.

When God’s redeeming presence is freely accepted by humankind, the history of redemption is experienced within history as the acceptance of God. It is no longer therefore a precise intervention, since having mankind accepted this offer of God’s redemption, secular history becomes the historical and universal location for redemption welcomed by humankind, hence the history of redemption. Humankind, in accepting He who Creates and Achieves, becomes the representative of the redemption initiated with the creation.

The fact that the Omnipotent God revealed Himself through His Son in finite history, thereby including in the relationship between God and humankind the indisputable and unbreakable promise of its redemption, shows how humankind’s historical events are ones that cannot be understood without God’s presence and His desire for redemption. With the creation, the most tangible expression of redemption, and the fulfilment in Jesus Christ, we find ourselves really part of history that takes place in space and in time and that cannot be separated from the profane world.

Every form of encounter with the divine in the sacraments, in particular in the Eucharist, is part of history. Humankind’s acceptation of this offer of redemption through the event of Christ’s incarnation, an event we will have to joy of really celebrating over the next few days, becomes itself the history of redemption, because God involves us directly in His wish for redemption.