Mercy – the Name of Our God Walter Cardinal Kasper

Mercy – The Name of Our God Walter Cardinal Kasper

Abstract. — In the Year of Mercy, this article pleads for a theological renewal with mercy as the driving force behind it, that is to say, a renewal of the understanding of God, as well as a renewal of spirituality. It does so in three steps: Starting with the biblical witness it argues that mercy is the name of our God, since God is interested in our human lot and shows himself to be merciful in the midst of our human misery. In the New Testament “God is caritas” summarizes the fact that the self- revelation of God the Father in his Son culminates in the Son giving himself for us and on our behalf. The systematic reflection dwells on the double kenotic aspect of God’s self-abasement in the incarnation and on the cross. The concept of kenosis is a real revolution in how we conceive God. It is closely linked to mercy as an expression of God’s sovereignty and freedom: if God’s omnipotence is understood in terms of charity and mercy, it is not an arbitrary or violent omnipotence, oppressing human freedom, but shows itself through love. This idea is further explored by relating mercy to truth and to justice, concluding that mercy is the culmination of Christian justice. A third step draws out the spiritual consequences that result in a kenotic ‘open eyed’ spirituality of mercy that allows us to recognize Jesus in our brothers and sisters who are in misery. This will be the answer to the most fundamental question of our age: How is it possible to speak of God and his mercy in today’s world?

The title of the Pope’s most recent book is The Name of God is Mercy.1 Reflecting on the name of God is not the same as reflecting on what God is. One’s name is the expression of one’s unique and distinctive identity; the name does not indicate what I am, but rather who I am in my otherness with respect to any other person, but also in my relationship with all other people. With my name, I introduce myself to others, and they can call and identify me by that. In the same way, at the burning bush, Moses asked God: “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to

1. Pope Francis and Andrea Torinelli (interviewer), The Name of God Is Mercy, trans. Oonagh Stransky (New York: Random House, 2016); the Italian original is Il nome di Dio è Misericordia (Città del Vaticano: Libreria Editrice Vaticana, 2016). 206 Walter Cardinal Kasper them?” (Exod 3:13).2 Then God introduced himself through those famous mysterious words that are often translated, “I am who I am” (Exod 3:14). Such an enigmatic answer is to be understood as an explanation of God’s name, yhwh. Since it is outside the scope of this article to give a detailed account of the historical and linguistic research into this expression, I will simply draw out the point I wish to make which is: I will be there; I will be with you and for you; I will deliver you from slavery and I will accompany you on your journey through the wilder- ness. I am faithful; you can rely on me always and in every situation. “I will take you as my people, and I will be your God” (Exod 6:7). God reveals himself to Moses as the God who has seen the misery of his people and has listened to their cry (see Exod 3:7). He presents himself as a God who sees, a God who listens, and a God who is interested in our human lot. God’s first revelation of his name is at the same time the revelation of his mercy. This means in a broader sense that God has a heart for the poor, – or more specifically and emphatically expressed by the Hebrew word raḥămîm, which means “the mother’s womb” – God in his inner- most being, in his very innards – his viscera – has a visceral relationship with humankind. His foolish love for humanity has often been recounted.

I. The Biblical Witness

Before reflecting systematically, I will provide some biblical comments. In the second revelation, God says to Moses, “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Exod 33:19). Mercy, therefore, is not a means of self-satisfaction, but an expression of sovereignty and freedom, independence and lordship. A third facet emerges in the third revelation to Moses, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Exod 34:6). In this text, mercy is not just an expression of God’s sovereignty and freedom, but also of his faithfulness (ʼ emeṯ). We can trust him in every situation. The formula used in the third revelation may be considered in the Bible as the very name of God and almost as defining God’s essence. This formula recurs in the Old Testament, especially in the Psalms (e.g. Deut 4:31; Ps 86:15; 103:8; 116:5; 145:8).

2. Scripture quotations are taken from the New Revised Standard Version (NRSV), unless otherwise noted. Mercy – The Name of Our God 207

God shows himself to be merciful and as such he should be called upon, adored and glorified by us, in his absolute otherness, holiness and transcendence, and at the same time in his nearness and in his salvific presence among us and in our human misery. In this sense, it can be said: Mercy is the name of our God. The culmination of this revelation is found in the Prophet Hosea, not infrequently quoted by Jesus with regard to mercy. In the first chapter of his book, the prophet states that his people has become unfaithful, like a dishonoured prostitute. The covenant between God and his people has been broken (see Hos 1:9): God no longer wants to be the God of his people, and his people are no longer his. It is all over. Nevertheless, in chapter 11 a dramatic turn occurs. God discards his justice and his mercy prevails. His heart softens. Why? He gives the following explanation, “For I am God and no mortal” (Hos 11:8), which means: God’s mercy is an expression of his being God, his being different, his sovereignty and his absolute transcendence. Yet, his transcendence does not mean absence or distance from human events, but rather it signifies his presence amongst human misery. His transcendence shows itself in his mercy. His omnipotence does not show itself by punishing and condemning his unfaithful people, but by forgiving and being merciful. Here an intermediate observation should be made: Thinking that mercy is just a kind of do-gooder mentality that witnesses to a gentle and innocuous God, who does not take seriously evil and sin, would be an over-simplification and even a serious misunderstanding. The concept of mercy cannot be trivialized. Both the Old and the New Testament also mention God’s wrath and judgment, which rather than contradicting his mercy, are actually dimensions of his charity. Since God is love, his wrath burns away all evil that might damage his good creation. Since God is good, he opposes the violent, “He has brought down the mighty from their thrones, and lifted up the lowly” (Luke 1:52). Since God wills good, he resists evil and fights against it, but also gives the grace of conversion and forgives those who repent and seek his pardon. Jesus draws on the fil rouge of the Old Testament and fulfils it. The core of Jesus’ message is that God is ‘Abba’, Father. The most beautiful example of the message of the merciful God comes from the parable of the prodigal son or, rather, of the merciful father (Luke 15:11-32). Through this parable, Jesus defends his behaviour towards sinners against the Pharisees’ accusations, saying, “I behave in the same way that God does. God is a merciful father.” 208 Walter Cardinal Kasper

There are many other parables and words of Jesus concerning mercy, but already this parable of the merciful father shows that Jesus does not only speak about mercy through his words, but rather through his actions and behaviour. He is the word of God in person. Anyone who has seen him has seen God (see John 14:9). The culmination of this self- revelation of God the Father in his Son is that the Son gives himself for us and on our behalf (see Mark 10:45; Luke 22:19). Jesus “did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death – even death on a cross” (Phil 2:5-8). Raised from the dead, he became our High Priest. It is his kenosis that enables him to feel compassion, sympathein (Hebr 4:15). “By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). The entire work of redemption springs from the mercy of God, the merciful Father (2 Cor 1:3), who “saved us not because of any works of righteousness that we had done, but according to his mercy” (Titus 3:5). In the cross and resurrection, the entire Paschal Mystery is the insuperable revelation of the unfathomable mystery of God who is rich in mercy (Eph 2:4). Through the expression “God is caritas,” the First Letter of John (4:8) synthethises the message of the New Testament. Since God is caritas and “he remains faithful, for he cannot deny himself” (2 Tim 2:13), he cannot but show himself as merciful. Thus, the merciful works of the history of salvation present God to us and allow us to look into his heart. Mercy is the mirror of the Holy Trinity. It mirrors the Father’s loving self-giving to the Son through the Holy Spirit. Through his mercy, God reveals his own hidden mystery, which always fills us anew with awe and wonder, and reveals his eternal love. Through his self-revelation and self-presentation God makes himself accessible. In every situation, we can call upon him and beseech him. In this sense, mercy is the name of our God.

II. Systematic Reflections

After this brief look at the biblical witness, we should now turn to the systematic reflection. I will start once again with the revelation of the name of God at the burning bush, in which God reveals himself as one who lowers himself to be actively present in human history and human misery. The New Testament goes beyond the Old Testament concept of Mercy – The Name of Our God 209

God’s self-abasement. God becomes sarx (John 1:14), i.e. “weak flesh,” and enters into all human weakness. In the kenosis of the incarnation, God becomes a weak baby in a manger; in the kenosis of the cross, the one who was in the form of God emptied himself, and became a servant to the point of death (Phil 2:5-8). As a result of this self-alienation, God reveals himself paradoxically through the opposite; he reveals his power through weakness, his omnipotence through helplessness, his wisdom through foolishness to the eyes of this world (see 1 Cor 1:20ss.). The concept of kenosis is a real revolution in how we conceive God. It leads us towards a deeper understanding of John’s statement “God is caritas” (1 John 4:8), which the Encyclical letter of Pope Benedict XVI Deus caritas est (2005) took up again and considered in even greater depth.3 Love does not give something rather it gives itself. Love is self- giving and self-communication, and the most intimate union, which fulfils and confirms ‘otherness’, instead of removing it. In this regard, the divine revelation neither informs us about something nor does it communicate something, rather, through it God reveals and communi- cates himself (Dei verbum, 2).4 Mercy, therefore, as an expression of the love of God, makes us participants in the hidden and incomprehensible divine being. It is the foundation of God’s salvific actions.5 “All the paths of the Lord are mercy and truth” (Ps 24:10 [Vulg.]). Such a conception of mercy changes the concept of the omnipotence of God. Today, many people no longer want to speak about an ‘almighty’ God because it seems to

3. Benedict XVI, Deus caritas est: Encyclical letter (Città del Vaticano: Libreria Editrice Vaticana, 2006). 4. Cf. Second Vatican Council, Dogmatic Constitution on Divine Revelation Dei verbum 2, in Decrees of the Ecumenical Councils, ed. Norman P. Tanner (Washington D.C.: Georgetown University Press, 1990), vol. 2, 972: “It has pleased God, in his goodness and wisdom, to reveal himself and to make known the secret purpose of his will (see Eph 1, 9). This brings it about that through Christ, God’s Word made flesh, and in his holy Spirit, human beings can draw near to the Father and become sharers in the divine nature (see Eph 2, 18; 2 Pt 1, 4). By thus revealing himself God who is invisible (see Col 1, 15; 1 Tm 1, 17), in his great love speaks to humankind as friends (see Ex 33, 11; Jn 15, 14-15) and enters into their life (see Bar 3, 38), so as to invite and receive them into relationship with himself.” 5. Cf. Thomas Aquinas, Summa Theologiae Ia q. 25 a. 3 ad 3: “effectus divinae misericordiae est fundamentum omnium divinorum operum” – “the effect of the divine mercy is the foundation of all the divine works”; see also ibid. Ia q. 21 a. 4. Through- out this article the Latin text of Aquinas’ works is quoted according to S. Thomae Aquinatis Opera Omnia: cum hypertextibus in CD-ROM, ed. Roberto Busa et al. (Milano: Editoria Elettronica Editel, 1992). The English translation of the Summa is taken from the Benziger edition: Thomas Aquinas, Summa Theologica, translated by Fathers of the English Dominican Province (New York, NY: Benziger, 1947-1948). 210 Walter Cardinal Kasper them to be an oppressive concept that does not leave room for human freedom. However, if the idea of omnipotence is understood in terms of charity and mercy, it is not an arbitrary or violent omnipotence, oppressing human freedom. Since God’s actions are faithful to his being love, his omnipotence shows itself through love: “You spare all things, for they are yours, O Lord, you who love the living” (Wis 11:26). In his rule over the world, God is forbearing, considerate, gentle, and respectful of his creation. In the Collect of the 26th Sunday in Ordinary Time, the Catholic Church prays with these words: “O God, who manifest your almighty power above all by pardoning and showing mercy.” And Thomas Aquinas quotes this collect, stating: “Dei omni potentia ostenditur maxime parcendo et miserando – God’s omnipotence is particularly shown in sparing and having mercy, because in this is it made manifest that God has supreme power, that He freely forgives sins.”6 The Flood is thought off as God’s answer to human sin and evil (see Gen 6:5), but, ultimately, it is God’s mercy that prevails, along with God’s promise to preserve the order of the world despite all human evil (see Gen 8:21ss.). Nowadays, considering the evil, injustice, corruption and horrible wrongdoing in the world, only the mercy of God guarantees the world’s survival. Without mercy, the world would be lost and would not exist anymore. Mercy always provides a new space to live and new opportunities to begin again. Furthermore, through the forgiveness of sins, not only does God’s mercy preserve us from death, but also provides a new heart, creates a new order and a new creation, and gives us a new and living hope. According to Saint Thomas, the justification of the sinner and forgiveness constitute the greatest work of creation in heaven or on earth.7

6. Thomas Aquinas, Summa Theologiae Ia q. 25 a. 3 ad 3. 7. Cf. Thomas Aquinas, Summa Theologiae Ia-IIae q. 113 a. 9 co.: “Et secundum hoc, maius opus est iustificatio impii, quae terminatur ad bonum aeternum divinae participationis, quam creatio caeli et terrae, quae terminatur ad bonum naturae mutabi- lis.” – “thus the justification of the ungodly, which terminates at the eternal good of a share in the Godhead, is greater than the creation of heaven and earth, which terminates at the good of mutable nature.” See also ibid. IIIa q. 43 a. 4 ad 2 (quoting Augustine): “Audi ergo, qui credit in me, opera quae ego facio, et ipse faciet. Prius ego facio, deinde et ipse faciet, quia facio ut faciat. Quae opera, nisi ut ex impio iustus fiat? Quod utique in illo, sed non sine illo Christus operatur. Prorsus maius hoc esse dixerim quam creare caelum et terram, caelum enim et terra transibunt, praedestinatorum autem salus et iustificatio permanebit.” – “Listen! … ‘He that believeth in Me, the works that I do, he also shall do’: first, ‘I do’, then ‘he also shall do’, because I do that he may do. What works – but that from ungodly he should be made righteous? … Which thing Christ worketh in him, truly, but not without him. Yes, I may affirm this to be altogether Mercy – The Name of Our God 211

Mercy changes everything, saves the world, heals its wounds, gives life to the new creation, and gives new hope. Through his mercy, God exercises his omnipotence with tender- ness, holding us in his gentle embrace. God never forces us, but seeks to win us over with great respect and gentle and perceptive forbearance. His mercy is delectable and sweetens life.8 Like the merciful father of the Gospel, God awaits us already from afar, gives us time, and time and again stands at the door of our heart and knocks (Rev 3:20). Mercy does not have an air of superiority, oppressing and forcing human freedom, rather it gives us freedom (Wis 11:26); he takes no pleasure in the death of the wicked, but wants the wicked to turn away from evil and live (Ezek 33:11). Mercy gives God joy and brings wonder to the angels. “There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). Søren Kierkegaard underlines an important point: to be merciful, omnipotence is necessary. Only omnipotence makes it possible to retreat, to renounce oneself, and to make room for the other without losing or forsaking oneself. The omnipotence of God is his goodness, his love.9 Through his self-alienation God even reveals his divine being, his sovereignty, and his own identity, which is love (1 John 4:8). In order to explore this further and show the importance of this reflection, I would like to add two further observations: 1. As we have seen, mercy expresses that God is faithful to himself in his revelation. The Hebrew word for faithfulness or fidelity is ʼ emeṯ, which, in addition to “fidelity,” may also be translated as “truth.” It is therefore entirely mistaken to seek to contrast truth and mercy, as some do. In the Vulgate translation of Ps 84 (85):10-11 we read “misericordia et veritas obviaverunt – mercy and truth are met together” [KJV]. Mercy greater than to create” [*The words ‘to create’ are not in the text of St. Augustine] “heaven and earth … for ‘heaven and earth shall pass away’; but the salvation and justification of the predestinate shall remain.” 8. Cf. Thomas Aquinas, In Psalmos Davidis Expositio, Super Ps. 24 n. 7: “Habet autem hoc dulcedo corporalis, quod reficit gustum corporalem et quietat et delectat: similiter et spiritualis dulcedo quietat et reficit et delectat spiritualem gustum […] ita ut dulcedo ad misericordiam, rectitudo ad justitiam referatur.” 9. Søren Kierkegaard, Journals and Papers, vol. 2, trans. Howard and Edna Hong (Bloomington IN: Indiana University Press, 1970), entry 1251 from 1846 (VII1 A 181 in the Danish edition): “Only omnipotence can withdraw itself at the same time it gives itself away, and this relationship is the very independence of the receiver. God’s omnipotence is therefore his goodness. For goodness is to give oneself away completely, but in such a way that by omnipotently taking oneself back one makes the recipient independent.” 212 Walter Cardinal Kasper does not cancel out the truths of faith; rather, it grounds them and displays them as if in a candelabra in order to bring light to everyone (see Matt 5:15). Since mercy is the source of all the fundamental truths of faith – beginning with the creation, then the incarnation, the cross and redemption – all the sacraments and the Church arise out of the mercy of God and have their source and their hermeneutical key in it. In other words, they all are to be interpreted in the light of mercy. They are no abstract truths that do not concern us, but are instead manifestations of God’s attentiveness and tender mercy towards us. When the truths of faith are interpreted in the light of mercy, they can shine again, and become attractive and convincing. In this way, mercy opens the way to the New Evangelization and opens the heart to a deepened, fresh and engaged understanding of faith. Mercy compels us to afresh the proclamation of the Gospel for today’s world. 2. Through his mercy, God is faithful, that is, true to himself. God is not bound by our rigid rules of justice. He is only bound by himself and his charity. As Saint Thomas said, “Deus sibi ipsi est lex.”10 The mercy of God is therefore his justice. There is no contradiction here; rather as Saint Thomas argued, “Justice without mercy is cruelty; mercy without justice is the mother of dissolution.”11 According to him, mercy takes precedence over justice.12 Mercy opens our eyes; it is, so to speak,

10. Cf. Thomas Aquinas, Summa Theologiae Ia q. 21 a. 1 ad 2. In its context the remark reads: “cum bonum intellectum sit obiectum voluntatis, impossibile est Deum velle nisi quod ratio suae sapientiae habet. Quae quidem est sicut lex iustitiae, secundum quam eius voluntas recta et iusta est. Unde quod secundum suam voluntatem facit, iuste facit, sicut et nos quod secundum legem facimus, iuste facimus. Sed nos quidem secundum legem alicuius superioris, Deus autem sibi ipsi est lex.” – “Since good as perceived by intellect is the object of the will, it is impossible for God to will anything but what His wisdom approves. This is, as it were, His law of justice, in accordance with which His will is right and just. Hence, what He does according to His will He does justly: as we do justly what we do according to law. But whereas law comes to us from some higher power, God is a law unto Himself.” 11. Thomas Aquinas, Super Evangelium S. Matthaei Lectura, cap. 5 lectio 2: “et ideo statim subdit beati misericordes: quia iustitia sine misericordia crudelitas est, misericordia sine iustitia mater est dissolutionis. Et ideo oportet quod utrumque coniungatur, secundum illud Prov. III, 3: misericordia et veritas non te deserant et cetera. Ps. LXXXIV, 11: misericordia et veritas obviaverunt sibi et cetera.” 12. Cf. Thomas Aquinas, Summa Theologiae Ia q. 21 a. 4 co.: “Opus autem divinae iustitiae semper praesupponit opus misericordiae, et in eo fundatur. Creaturae enim non debetur aliquid, nisi propter aliquid in eo praeexistens, vel praeconsideratum, et rursus, si illud creaturae debetur, hoc erit propter aliquid prius. Et cum non sit proce- dere in infinitum, oportet devenire ad aliquid quod ex sola bonitate divinae voluntatis dependeat, quae est ultimus finis.” – “Now the work of divine justice always presupposes the work of mercy; and is founded thereupon. For nothing is due to creatures, except Mercy – The Name of Our God 213 the lens through which we see what is really just in a specific and often complex situation. Without mercy, the highest justice can turn into the greatest injustice. As Dostoyevsky said, where there is no mercy, there the demons live. This is especially true for Christian justice. As sinners we are unjust, fixated on ourselves, self-centred and self-absorbed: we are neither empathetic nor sympathetic towards one another. Only through God’s mercy are we justified, namely ‘made just’, delivered from our self-obsession, and enabled and freed in order to live in justice. Chris- tian mercy is much more than mere legalistic justice; it goes beyond and fulfils justice. Indeed, Christian mercy is the greatest justice (Matt 5:20). Thomas Aquinas’ reflection does not recognize the tension or the contrast between justice and mercy that mostly defines the current debates. In the Summa Theologiae, in contrast with Neo-Scholastic handbooks, the issue of mercy is not discussed in the treatise on justice, but in the treatise on charity. According to Thomas, mercy, which consists of understanding and accepting the misery of other people as one’s own, is an act of charity.13 Just as God’s mercy is his justice, so mercy

for something pre-existing in them, or foreknown. Again, if this is due to a creature, it must be due on account of something that precedes. And since we cannot go on to infinity, we must come to something that depends only on the goodness of the divine will – which is the ultimate end.” 13. Cf. the explanation in Thomas Aquinas, Summa Theologiae IIa-IIae q. 30 a. 2 co.: “cum misericordia sit compassio super miseria aliena, ut dictum est, ex hoc contingit quod aliquis misereatur ex quo contingit quod de miseria aliena doleat. Quia autem tristitia seu dolor est de proprio malo, intantum aliquis de miseria aliena tris- tatur aut dolet inquantum miseriam alienam apprehendit ut suam. Hoc autem contingit dupliciter. Uno modo, secundum unionem affectus, quod fit per amorem. Quia enim amans reputat amicum tanquam seipsum, malum ipsius reputat tanquam suum malum, et ideo dolet de malo amici sicut de suo. Et inde est quod philosophus, in IX Ethic., inter alia amicabilia ponit hoc quod est condolere amico. Et apostolus dicit, ad Rom. XII, gaudere cum gaudentibus, flere cum flentibus. Alio modo contingit secundum unionem realem, utpote cum malum aliquorum propinquum est ut ab eis ad nos transeat.” – “Since pity is grief for another’s distress, as stated above (Article [1]), from the very fact that a person takes pity on anyone, it follows that another’s distress grieves him. And since sorrow or grief is about one’s own ills, one grieves or sorrows for another’s distress, in so far as one looks upon another’s distress as one’s own. Now this happens in two ways: first, through union of the affections, which is the effect of love. For, since he who loves another looks upon his friend as another self, he counts his friend’s hurt as his own, so that he grieves for his friend’s hurt as though he were hurt himself. Hence the Philosopher (Ethic. ix, 4) reckons ‘grieving with one’s friend’ as being one of the signs of friendship, and the Apostle says (Rm. 12:15): ‘Rejoice with them that rejoice, weep with them that weep’. Secondly, it happens through real union, for instance when another’s evil comes near to us, so as to pass to us from him.” 214 Walter Cardinal Kasper is the fulfilment of Christian justice.14 As far as works of mercy towards others are concerned, mercy constitutes the summa of Christian religion.15

III. Spiritual Consequences – ‘Open Eyed’ Spirituality

The foregoing remarks lead us to consider the praxis of mercy. It is outside the scope of this article to go into the individual praxis, namely the corporal and spiritual works of mercy. In this respect, the words of Jesus are very clear: “Be merciful, just as your Father is merciful” (Luke 6:36). Mercy is our Christian identity card. We have no other. Jesus explains what this means through the well-known parable of the Good Samaritan (Luke 10:25-37). The example, which Jesus gives us in the Good Samaritan — who in the Judaism of that time was considered not much more than a pagan – goes beyond every obligation of justice. Moved with pity for a poor man who had fallen into the hands of robbers, the Good Samaritan immediately disregarded his own legiti- mate interests, lowered himself into the mud of the street, bandaged the man’s wounds, brought him to an inn and promised the innkeeper to repay him for all his expenses. Mercy is not just a passive emotion, but an active virtue that prompts us to put our best foot forward, to put our hands into action and even to open our wallets. Not only does mercy see evil, but it fights against it and, wherever possible, changes the situation of the poor.

14. Cf. Thomas Aquinas, Summa Theologiae Ia q. 21 a. 3 ad 2: “Deus misericorditer agit, non quidem contra iustitiam suam faciendo, sed aliquid supra iustitiam ope- rando, sicut si alicui cui debentur centum denarii, aliquis ducentos det de suo, tamen non contra iustitiam facit, sed liberaliter vel misericorditer operatur. Et similiter si aliquis offensam in se commissam remittat. Qui enim aliquid remittit, quodammodo donat illud, unde apostolus remissionem donationem vocat, Ephes. V, donate invicem, sicut et Christus vobis donavit. Ex quo patet quod misericordia non tollit iustitiam, sed est quaedam iustitiae plenitudo. Unde dicitur Iac. II, quod misericordia superexaltat iudi- cium.” – “God acts mercifully, not indeed by going against His justice, but by doing something more than justice; thus a man who pays another two hundred pieces of money, though owing him only one hundred, does nothing against justice, but acts liberally or mercifully. The case is the same with one who pardons an offence committed against him, for in remitting it he may be said to bestow a gift. Hence the Apostle calls remission a forgiving: ‘Forgive one another, as Christ has forgiven you’ (Eph. 4:32). Hence it is clear that mercy does not destroy justice, but in a sense is the fullness thereof. And thus it is said: ‘Mercy exalteth itself above judgement’ (James 2:13).” 15. Cf. Thomas Aquinas, Summa Theologiae IIa-IIae q. 30 a. 4 ad 2: “summa religionis Christianae in misericordia consistit quantum ad exteriora opera.” – “The sum total of the Christian religion consists in mercy, as regards external works.” Mercy – The Name of Our God 215

The admonition “Be merciful, just as your Father is merciful” (Luke 6:36) also concerns ecclesial praxis. The Church as a sacrament, that is as a sign and instrument of the grace of God, is also the sacrament of mercy, through its martyria (the proclamation of mercy), leitourgia (the celebration of mercy in the sacraments, especially through the sacrament of mercy par excellence, the sacrament of reconciliation, but also through the Eucharist, which was instituted “for the remission of sins”), and finally through its diakonia (the spiritual care, the charitable and social commitment of the Church). In this context, it is not possible for me to elaborate on the individual and ecclesial praxis. I will only deal with the spirituality of mercy and with the topic of how from a kenotic theology of mercy follows a kenotic spirituality of mercy, which is the answer to the most fundamental question of our age: How is it possible to speak of God and his mercy in today’s world? How can we meet God in such a world, so full of misery, injustice, evil, and so full of counter-testimony against God? Where is God (a question that is prefigured in the Book of Psalms)? Jesus’ answer is surprising. In the sermon on the final judgement (Matt 25) he anticipates the judge’s verdict saying, “‘for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me […]’. Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you […]?’ And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me’” (Matt 25:35-40). These words are the answer to the question “Lord, where can we find you and recognize you?” The answer is: “You can find me in the poor, the hungry, the thirsty, the refugee, and in all my brothers and sisters in need.” The saints took this answer very seriously. At the beginning of his spiritual journey, Saint Francis met a leper and embraced him, because he was convinced that he was embracing Jesus. Likewise, at the beginning of her path of holiness, Mother Teresa found a dying man on the streets of Calcutta. Despite the fact that he was dirty and foul-smelling, she brought him back to her convent as she would a monstrance, because she believed that she was bringing Jesus with her. In his opening address to the Second Vatican Council, Pope John XXIII said: “Now the Bride of Christ prefers to use the medicine of 216 Walter Cardinal Kasper mercy rather than that of severity.”16 Just as John XXIII had spoken about mercy at the beginning of the Council, so too did Pope Paul VI who in his last address to the Council asked himself what had been the Council’s spirituality. His answer was the parable of the Good Samaritan (Luke 10:25-37).17 As one can see, Pope Francis is in full accord and continuity with his predecessors. Mercy is the theme of both the Council and the post-conciliar period. After the Council, the Assemblies of the Latin American Episcopate fostered this kind of post-conciliar spirituality or mystic. The word mystic stems from the Greek word myein, which means ‘to close the eyes’. Thus, mystics traditionally close their eyes in order to distance themselves from the world and focus on God. We all know how beneficial such days of retreat and silence are. Nevertheless, there is also a different form of mystic, i.e. the ‘open eyed’ mystic or ‘open eyed’ spirituality, that allows us to see our brothers and sisters who are in misery and recognizes Jesus in them. The ‘open eyed’ spirituality rediscovers that God is neither far away nor unrecognizable in our world. God waits for us in our brothers and sisters. Nowadays, we do need such an ‘open eyed’ spirituality. Through our works of mercy, we can testify to the world that the God, who lives in the sacrament of our brother, is close and present in the world. In conclusion, the claim that mercy is the name of our God is not just poetry, but rather a carefully considered concept. Furthermore, rather than being just a theoretical speculation, it is the foundation of a concrete, lived spirituality. We should wish that in the name of God that is mercy, the Holy Year of Mercy can be the soul of a theological renewal and the driving force behind it, that is to say, a renewal of the theological understanding of God, as well as a renewal of spirituality. In this sense, it would be a further step on the way of receiving the ecclesiology of the Second Vatican Council, so that the Church can better reflect the vultus misericordiae, the face of mercy, in order to be the sacrament of mercy, and to bring a ray of light and warmth into our world.

16. John XXIII, “Speech at the solemn inauguration of the Second Vatican Council Gaudet Mater Ecclesia” (October 11, 1962), Acta Apostolicae Sedis 54 (1962): 786-796; 792. English translation in The Documents of Vatican II, ed. Walter M. Abbott (New York, NY: America Press, 1966), 710ff. 17. Paul VI, “Address during the Last General Meeting of the Second Vatican Council,” December 7, 1965: “The old story of the Samaritan has been the model of the spirituality of the council. A feeling of boundless sympathy has permeated the whole of it. The attention of our council has been absorbed by the discovery of human needs (and these needs grow in proportion to the greatness which the son of the earth claims for himself)“ (https://w2.vatican.va/content/paul-vi/en/speeches/1965/documents/hf_p- vi_spe_19651207_epilogo-concilio.html accessed 27/07/16). Mercy – The Name of Our God 217

Walter Kasper is a renowned German Roman Catholic theologian and a Cardinal of the Roman Curia. He is President Emeritus of the Pontifical Council for Promoting Christian Unity, having served as its president from 2001 to 2010. The long list of books he authored includes Mercy: The Essence of the Gospel and the Key to Christian Life (New York/Mahwah NJ: Paulist Press, 2014). Address: Walter Cardinal Kasper, Vatican.