Gaudete in Domino (Fragmenty adhortacji apostolskiej Gaudete in Domino. O radości chrześcijańskiej, ogłoszonej 9 V 1975 z okazji Jubileuszo− wego Roku Świętego)
Paweł VI
Abstrakt
When he awakens to the world, does not man feel, in addition to the natural desire to understand and take possession of it, the desire to find within it his fulfillment and happiness? As everyone knows, there are several degrees of this «happiness.» Its most noble expression is joy, or «happiness» in the strict sense, when man, on the level of his higher faculties, finds his peace and satisfaction in the possession of a known and loved good.10 Thus, man experiences joy when he finds himself in harmony with nature, and especially in the encounter, sharing and communion with other people. All the more does he know spiritual joy or happiness when his spirit enters into possession of God, known and loved as the supreme and immutable good. Poets, artists, thinkers, but also ordinary men and women, simply disposed to a certain inner light have been able and still are able, in the times before Christ and in our own time and among us, to experience something of the joy of God.
But how can we ignore the additional fact that joy is always imperfect, fragile and threatened? By a strange paradox, the consciousness of that which, beyond all passing pleasures, would constitute true happiness, also includes the certainty that there is no perfect happiness. The experience of finiteness, felt by each generation in its turn, obliges one to acknowledge and to plumb the immense gap that always exists between reality and the desire for the infinite.
This paradox, and this difficulty in attaining joy, seem to us particularly acute today. This is the reason for our message. Technological society has succeeded in multiplying the opportunities for pleasure, but it has great difficulty in generating joy. For joy comes from another source. It is spiritual. Money, comfort, hygiene and material security are often not lacking; and yet boredom, depression and sadness unhappily remain the lot of many. These feelings sometimes go as far as anguish and despair, which apparent carefreeness, the frenzies of present good fortune and artificial paradises cannot assuage. Do people perhaps feel helpless to dominate industrial progress, to plan society in a human way? Does the future perhaps seem too uncertain, human life too threatened? Or is it not perhaps a matter of loneliness, of an unsatisfied thirst for love and for someone’s presence, of an illdefined emptiness? On the contrary, in many regions and sometimes in our midst, the sum of physical and moral sufferings weighs heavily: so many starving people, so many victims of fruitless combats, so many people torn from their homes! These miseries are perhaps not deeper than those of the past; but they have taken on a worldwide dimension. They are better known, reported by the mass media – at least as much as the events of good fortune – and they overwhelm people’s minds. Often there seems to be no adequate human solution to them.
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In essence, Christian joy is the spiritual sharing in the unfathomable joy, both divine and human, which is in the heart of Jesus Christ glorified. As soon as God the Father begins to manifest in history the mystery of His will according to His purpose which He set forth in Christ as a plan for the fullness of time, this joy is mysteriously announced in the midst of the People of God, before its identity has been unveiled.
Thus Abraham, our father, who was set apart for the future accomplishment of the Promise, and who hoped against all hope, receives when his son Isaac is born the prophetic first fruits of this joy. This joy becomes transfigured through a trial touching death, when this only son is restored to him alive, a prefiguring of the resurrection of the one who was to come: the only Son of God promised for the redeeming sacrifice. Abraham rejoiced at the thought of seeing the Day of Christ, the Day of Salvation: he “saw it and was glad.”
The joy of salvation then increases and is transmitted throughout the prophetic history of ancient Israel. It persists and is unfailingly reborn in the course of tragic trials due to the culpable infidelities of the chosen people and to the external persecutions which try to detach them from their God. This joy, ever threatened and springing up again, is proper to the people born of Abraham.
It is always a question of an uplifting experience of liberation and restoration (at least foretold), having its origin in the merciful love of God for His beloved people, on whose behalf He accomplishes, by pure grace and miraculous power, the promises of the Covenant. Such is the joy of the Mosaic Passover, which happened as the prefiguring of the eschatological liberation which would be wrought by Jesus Christ in the paschal context of the new and eternal Covenant. It is a question also of the real joy repeatedly hymned by the Psalms – the joy of living with God and for God. It is a question finally and above all of the glorious and supernatural joy, prophesied for the new Jerusalem redeemed from the exile and loved with a mystical love by God Himself.
The ultimate meaning of this unheard−of outpouring of redemptive love will only appear at the time of the new Pasch and new Exodus. At that time the People of God will be led, in the death and resurrection of the Suffering Servant, from this world to the Father, from the figurative Jerusalem of here below to the Jerusalem above: “Whereas you have been forsaken and hated, with no one passing through, I will make you majestic for ever, a joy from age to age. [...] For as a young man marries a virgin, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you.”
Through the course of many centuries and in the midst of most terrible trials, these promises wonderfully sustained the mystical hope of ancient Israel. And it is ancient Israel that transmitted them to the Church of Jesus Christ, in such a way that we are indebted to ancient Israel for some of the purest expressions of our hymn of joy. And yet, according to faith and the Christian experience of the Holy Spirit, this peace which is given by God and which spreads out like an over− flowing torrent when the time of “consolation” comes, is linked to the coming and presence of Christ.
No one is excluded from the joy brought by the Lord. The great joy announced by the angel on Christmas night is truly for all the people, both for the people of Israel then anxiously awaiting a Savior, and for the numberless people made up of all those who, in time to come, would receive its message and strive to live by it. The Blessed Virgin Mary was the first to have received its announce− ment, from the angel Gabriel, and her Magnificat was already the exultant hymn of all the humble. Whenever we say the rosary, the joyful mysteries thus place us once more before the inexpressible event which is the center and summit of history: the coming on earth of Emmanuel, God with us. John the Baptist, whose mission is to point Him out to the expectation of Israel, had himself leapt for joy, in His presence, in the womb of his mother. When Jesus begins His ministry, John “rejoices greatly at the bridegroom’s voice.”
Let us now pause to contemplate the person of Jesus during His earthly life. In His humanity He had experienced our joys. He has manifestly known, appreciated, and celebrated a whole range of human joys, those simple daily joys within the reach of everyone. The depth of His interior life did not blunt His concrete attitude or His sensitivity. He admires the birds of heaven, the lilies of the field. He immediately grasps God’s attitude towards creation at the dawn of history. He willingly extols the joy of the sower and the harvester, the joy of the man who finds a hidden treasure, the joy of the shepherd who recovers his sheep or of the woman who finds her lost coin, the joy of those invited to the feast, the joy of a marriage celebration, the joy of the father who embraces his son returning from a prodigal life, and the joy of the woman who has just brought her child into the world. For Jesus, these joys are real because for Him they are the signs of the spiritual joys of the kingdom of God: the joy of people who enter this kingdom, return there or work there, the joy of the Father who welcomes them. And for His part Jesus Himself manifests His satisfaction and His tenderness when He meets children wishing to approach Him, a rich young man who is faithful and wants to do more, friends who open their home to Him, like Martha, Mary and Lazarus. His happiness is above all to see the Word accepted, the possessed delivered, a sinful woman or a publican like Zacchaeus converted, a widow taking from her poverty and giving. He even exults with joy when He states that the little ones have the revelation of the kingdom which remains hidden from the wise and able.20 Yes, because Christ was “a man like us in all things but sin.” He accepted and experienced affective and spiritual joys, as a gift of God. And He did not rest until ‘”to the poor he proclaimed the good news of salvation [...] and to those in sorrow, joy.” The Gospel of Saint Luke particularly gives witness to this seed of joy. The miracles of Jesus and His words of pardon are so many signs of divine goodness: all the people rejoiced at all the glorious things that were done by Him, and gave glory to God. For the Christian as for Jesus, it is a question of living, in thanksgiving to the Father, the human joys that the Creator gives him.
But it is necessary here below to understand properly the secret of the unfathomable joy which dwells in Jesus and which is special to Him. It is especially the Gospel of Saint John that lifts the veil, by giving us the intimate words of the Son of God made man. If Jesus radiates such peace, such assurance, such happiness, such availability, it is by reason of the inexpressible love by which He knows that He is loved by His Father. When He is baptized on the banks of the Jordan, this love, which is present from the first moment of His Incarnation, is manifested: “You are my Son, the Beloved; my favor rests on you.” This certitude is inseparable from the consciousness of Jesus. It is a presence which never leaves Him all alone. It is an intimate knowledge which fills Him: “The Father knows me and I know the Father.” It is an unceasing and total exchange: “All I have is yours and all you have is mine.” The Father has given the Son the power to judge, the power to dispose of life. It is a mutual indwell− ing: “I am in the Father and the Father in me.”
In return, the Son gives the Father immeasurable love: “I love the Father […] I am doing exactly what the Father told me.” He always does what is pleasing to His Father: it is His food and drink. His availability goes even to the gift of His human life; His confidence goes even to the certitude of taking it up again: “The Father loves me because I lay down my life in order to take it up again.” In this sense He rejoices to go to the Father. For Jesus it is not a question of a passing awareness. It is the reverberation in His human consciousness of the love that He has always known as God in the bosom of the Father: “You loved me before the foundation of the world.” Here there is an incommunicable relationship of love which is identified with His existence as the Son and which is the secret of the life of the Trinity: the Father is seen here as the one who gives Himself to the Son, without reserve and without ceasing, in a burst of joyful generosity, and the Son is seen as He who gives Himself in the same way to the Father, in a burst of joyful gratitude, in the Holy Spirit. And the disciples and all those who believe in Christ are called to share this joy. Jesus wishes them to have in themselves His joy in its fullness. “I have made your name known to them and will continue to make it known, so that the love with which you loved me may be in them, and so that I may be in them.”
This joy of living in God’s love begins here below. It is the joy of the kingdom of God. But it is granted on a steep road which requires a total confidence in the Father and in the Son, and a preference given to the kingdom. The message of Jesus promises above all joy – this demanding joy; and does it not begin with the beatitudes? “How happy are you who are poor: yours is the kingdom of God. Happy you who are hungry now: you shall be satisfied. Happy you who weep now: you shall laugh.”
In a mysterious way, Christ Himself accepts death at the hands of the wicked and death on the cross, in order to eradicate from man’s heart the sins of self− sufficiency and to manifest to the Father a complete filial obedience. But the Father has not allowed death to keep Him in its power. The resurrection of Jesus is the seal placed by the Father on the value of His Son’s sacrifice: it is the proof of the Father’s fidelity, according to the desire expressed by Jesus before He enters into His passion: “Father [...] glorify your Son so that your Son may glorify you.” Henceforth, Jesus is living forever in the glory of the Father, and this is why the disciples were confirmed in an ineradicable joy when they saw the Lord on Easter evening.
It remains that, here below, the joy of the kingdom brought to realization can only spring from the simultaneous celebration of the death and resurrection of the Lord. This is the paradox of the Christian condition which sheds particular light on that of the human condition: neither trials nor sufferings have been eliminated from this world, but they take on a new meaning in the certainty of sharing in the redemption wrought by the Lord and of sharing in His glory. This is why the Christian, though subject to the difficulties of human life, is not reduced to groping for the way; nor does he see in death the end of his hopes. As in fact the prophet foretold: “The people that walked in darkness has seen a great light; on those who live in a land of deep shadow a light has shone. You have made their gladness greater, you have made their joy increase.” The Easter Exultet sings of a mystery accomplished beyond the hopes of the prophets: in the joyful announcement of the resurrection, even man’s suffering finds itself transformed, while the fullness of joy springs from the victory of the Crucified, from His pierced heart and His glorified body. This victory enlightens the darkness of souls: Et nox illuminatio mea in deliciis meis
Paschal joy is not just that of a possible transfiguration: it is the joy of the new presence of the Risen Christ dispensing to His own the Holy Spirit, so that He may dwell with them. The Holy Spirit is given to the Church as the inexhaustible principle of her joy as the bride of the glorified Christ. He recalls to her mind, through the ministry of grace and truth exercised by the successors of the apostles, the very teaching of the Lord. The Holy Spirit stirs up in the Church divine life and the apostolate. And the Christian knows that this Spirit will never be quenched in the course of history. The source of hope manifested at Pentecost will never be exhausted.
Thus the Spirit, who proceeds from the Father and the Son and is their living mutual love, is henceforth communicated to the People of the New Covenant, and to each soul ready for His secret action. He makes us His dwelling place: dulcis hospes animae. Together with Him, man’s heart is inhabited by the Father and the Son. The Holy Spirit raises up therein a filial prayer that springs forth from the depths of the soul and is expressed in praise, thanksgiving, reparation and supplication. Then we can experience joy which is properly spiritual, the joy which is a fruit of the Holy Spirit. It consists in the human spirit’s finding repose and a deep satisfaction in the possession of the Triune God, known by faith and loved with the charity that comes from Him. Such a joy henceforth characterizes all the Christian virtues. The humble human joys in our lives, which are like seeds of a higher reality, are transfigured. Here below this joy will always include to a certain extent the painful trial of a woman in travail and a certain apparent abandonment, like that of the orphan: tears and lamentation, while the world parades its gloating satisfaction. But the disciples’ sadness, which is according to God and not according to the world, will be promptly changed into a spiritual joy that no one will be able to take away from them.
