JESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI - Apostolato Universale
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ARTICOLO
DOI: HTTPS://DOI.ORG/10.30446/2611-4143.VOL21N49A2019PP119-141
JESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS
OF VINCENT PALLOTTI
PART II: FROM THE PUBLIC LIFE TO THE PAROUSIA
GESÙ CRISTO: SPUNTI CRISTOLOGICI DI VINCENZO PALLOTTI
PARTE II: DALLA VITA PUBBLICA ALLA PARUSIA
Rajesh Cherian Ummikkuzhy1
Abstract: The article titled “Je- Sommario: L’articolo intitolato
sus Christ: The Christological In- “Gesù Cristo: Le intuizioni cristo-
sights of Vincent Pallotti” seeks logiche di Vincenzo Pallotti” cer-
to organize the Christological in- ca di organizzare le intuizioni cri-
sights of Vincent Pallotti under a stologiche di Vincenzo Pallotti in
coherent body of Christology. una forma coerente di cristologia.
The venture begins with the ex- L’avventura inizia con l’espo-
position of the Blessed Trinity sizione della Santissima Trinità, la
whose dynamics is further un- cui dinamica è ulteriormente di-
folded by the two fundamental spiegata dalle due caratteristiche
characteristics of mercy and love. fondamentali della misericordia e
God’s mercy and love accounts dell’amore. La misericordia e
for the creation and renders ever l’amore di Dio rendono conto del-
visible His gracious will for hu- la creazione e rendono sempre vi-
manity. But the question, how sibile la Sua benevola volontà per
does God’s merciful plan come l’umanità. Ma la domanda, come
into action, is explained by the entra in azione il piano misericor-
doctrine of the incarnation with dioso di Dio, si spiega con la dot-
the narratives of the pre-existence trina dell’incarnazione con i rac-
and the act of the incarnation, conti della preesistenza e l’atto
thus, paving a way to the explica- dell’incarnazione, aprendo così la
tion of Jesus’ earthly life. Pallotti strada alla spiegazione della vita
1
Fr. Rajesh Ummikkuzhy (Ph.D) is a Pallottine priest who is a member of the
Epiphany Province, Nagpur. His research interests include Christology and the
writings of Vincent Pallotti. E-mail: ummikuzhy@gmail.com.
N. 49/2019 – pp. 119-141 | 119RAJESH CHERIAN UMMIKKUZHY speaks about the earthly life of terrena di Gesù. Il Pallotti parla Jesus as hidden and public. The della vita terrena di Gesù come former is marked by His identifi- nascosta e pubblica. Il primo è se- cation with humanity and the as- gnato dalla sua identificazione siduous practice of the virtues. con l’umanità e dalla pratica assi- Jesus’ baptism and fasting in the dua delle virtù. Il battesimo e il desert mark the point of His entry digiuno di Gesù nel deserto se- into the public life which consists gnano il punto del suo ingresso of the proclamation of the King- nella vita pubblica che consiste dom of God, the ministry of re- nell’annuncio del Regno di Dio, il vealing, and teaching culminating ministero della rivelazione e in His death on the cross. How- l’insegnamento che culmina nella ever, the death is overcome by sua morte in croce. Tuttavia, la the resurrection rendering the morte è superata dalla risurrezio- work of redemption accom- ne che rende l’opera di redenzione plished. Jesus will come again as compiuta. Gesù verrà di nuovo the judge of the living and the come giudice dei vivi e dei morti. dead. But the Christians, who live Ma i cristiani, che vivono in attesa in anticipation waiting for His re- del suo ritorno, sono sostenuti turn, are sustained by the Holy dalla Santa Eucaristia che il Pal- Eucharist which Pallotti calls as lotti chiama “il cibo delle anime”. “the food of souls.” The article is L’articolo è diviso in due parti divided into two parts found in che saranno pubblicate nei pros- the successive issues of Apostola- simi numeri di Apostolato Uni- to Universale. The first part com- versale. La prima parte compren- prises of the exposition of the de l’esposizione della Santissima Blessed Trinity to Jesus’ hidden Trinità alla vita nascosta di Gesù. life. The second part resumes La seconda parte riprende dalla from Jesus’ public life to the vita pubblica di Gesù all’evento event of Parousia. della Parusia. Keywords: Christology, Jesus’ Parole-chiave: Cristologia, Vita life, Parousia di Gesù, Parusia 120 | RIVISTA APOSTOLATO UNIVERSALE
JESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
Having deciphered up to Jesus’ hidden life in the first part, the
study of Jesus’ public life is attempted in the second part. Pallotti
speaks of Jesus’ baptism and fasting in the desert as the points of entry
into the public life which consists of the proclamation of the Kingdom
of God, the ministry of revealing, and teaching culminating in His
death on the cross. However, the death is overcome by the resurrec-
tion rendering the work of redemption accomplished and He will
come again as the judge of the living and the dead. But the Christians,
who live in anticipation waiting for His return, are sustained by the
Holy Eucharist which Pallotti calls as “the food of souls.” The expli-
cation of Jesus’ public life begins with the preparation.
2.1 The Preparation
Though Jesus has been preparing Himself for the public life
with the hidden life, yet He undergoes an intense preparation before
He embarks on the same. Pallotti writes: “Our Lord Jesus Christ, in
love for the glory of the heavenly Father and the salvation of the hu-
manity, having lived a poor, obedient, toilsome and frugal life at Naz-
areth, prepared himself more perfectly with his baptism, retreat in the
desert, fasting and prayer, and his victory over temptations to preach
the Gospel.”2 Jesus’ baptism and His fasting in the desert become the
two decisive moments that connect the remote preparation of the hid-
den life with that of the public life. What may explain for the re-entry
of the similar terminology of humility and identification at the time of
baptism and during the fasting in the desert is that these events unfold
and give public testimony to what He has been up to with the hidden
life. Public testimony replaces with the feature of hiddenness. These
two moments of intense preparation are viewed as the definite act of
2
“Il N. S. G. C. tutto amore per la gloria del Padre celeste, e per la salute del Ge-
nere umano dopo avere colla sua vita povera, soggetta, laboriosa, e frugale in
Nazaret, e col suo Battesimo, e col Ritiro nel Deserto, e colla Orazione, Digiuno,
e Vittoria delle tentazioni fatto la più perfetta preparazione alla predicazione del
[SS.] Vangelo...”, Vincenzo Pallotti, Opere Complete, vol. II, ed. Francesco
Moccia (Roma: Curia Generalizia della Società dell’Apostolato Cattolico, 1965),
195. (Hereafter: OOCC)
N. 49/2019 – pp. 119-141 | 121RAJESH CHERIAN UMMIKKUZHY
moving from the hidden life to the public life with the confirmation of
the Father and the approval of the Holy Spirit3.
2.1.1 Baptism
Jesus takes upon himself the life of humility in the mystery of
incarnation akin to His birth in the poverty and discomfort of the
manger. He humiliates Himself for the two reasons. The first is to re-
deem our souls from the slavery of sin and the second is to destroy all
the imperfections of our wicked life. Jesus’ further resolve to give an
external testimony to the life of humility reaches a definitive point at
the time of his baptism in the Jordan.4 Pallotti writes:
Enlightened by holy faith, I must recall that Our Lord Jesus
Christ was not satisfied to humiliate himself for us in the mys-
tery of the incarnation, but was even born in the poverty and
discomfort of the manger. He led a life which was always hum-
ble, poor, toilsome, and scorned in order to redeem our souls
from the slavery of sin and to destroy all the imperfections of
our wicked lives. He sanctified, ennobled, and enriched with his
infinite merits all the works, words, and thoughts of our lives.
He did this even though He foresaw that, by our sins, we would
have rejected such precious treasures of eternal life. In order to
gain for all, an infinite treasure of grace to make us repent for
our sins, he, though innocent, pure, and holy in essence, isolated
from sinners, moved by His infinite mercy deigned with infinite
love and mercy to go to the River Jordan. There among the
throng of sinners, as if He had been one of them, he asked pub-
lically to St. John the Baptist for the baptism of repentance5.
3
Cf. OOCC, VII, 186, also Cf. OOCC, II, 179-180.
4
Cf. OOCC, XIII, 138.
5
“Illuminato dalla S. Fede debbo ricordare che Il N. S. G. C. non contento di es-
sersi umiliato infinitamente per noi nel Mistero della Incarnazione, e di essere
nato nella povertà, e patimenti del Presepio, e di avere menato una vita sempre
umile, povera, laboriosa, disprezzata per redimere l’Anima nostra della schiavitù
del peccato, per distruggere tutta la deformità della vita nostra malvagia, e per
santificare, nobilitare, e arricchire de suoi meriti infiniti tutte le opere [,] parole, e
pensieri di tutta la vita nostra, prevedendo però che col peccato avrei rigettato
122 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
According to Pallotti, Jesus’ baptism becomes an act of sublime
humility as the latter comes to John the Baptist to be baptised. The
Biblical narrative affirms that John’s baptism “was the baptism of
penance” (Cf. Mk 1:4; Lk 3:3; Acts 19:4). But Jesus does not require
it as “he knew no sin” (2 Cor 5:21). Therefore, this episode demon-
strates Jesus’ total identification with the sinful humanity which is in
effect an act of self-humiliation.6 Jesus also reiterates His mission of
accomplishing the work of salvation with the decision to be baptized.
Pallotti employs the adverb “publically” with the verb “asked” as to
highlight that Jesus’ baptism puts an end to His hidden life and now
He is set to commence the public life7.
2.1.2 Fasting in the Desert
Jesus’ fasting in the desert follows His baptism. Pallotti de-
scribes this episode as follows:
Enlightened by holy faith, I must recall that Our Lord Jesus
Christ, after humbling himself by the baptism of penance, went
to the desert. For forty days and nights He prayed and fasted;
He even permitted himself to be tempted three times by our
common enemy, the devil. But He overcame the temptations.
He permitted this for all of our sakes, out of His infinite love
and mercy, although He knew how little we would profit from
it, and how much we would abuse it, by acting contrary to His
will. He nevertheless condescended to teach us the practice of
solitude, in order to speak alone to God about the business of
our eternal salvation. He taught us how to pray in order to profit
per tutti un tesoro infinito grazie per fare penitenza dei tutti peccati Egli sebbene
sia l’Innocente, l’Impolluto, la Sanità per Essenza, il Segregato dai peccatori di
degnò con amore infinito, e mosso della sua infinita Misericordia portarsi sulle
Riviere del Giordano e tra la turba dei Peccatori quasi fosse stato uno di loro
domandò pubblicamente al suo Precursore S. Giovanni Batista che lo battezzasse
col Battesimo di penitenza.” Ibid; quoted in Vincenzo Pallotti, God: The Infinite
Love, trans. Flavian Bonifazi (Maryland: Pallottine Heritage Center, 1995), 103.
(Hereafter: GIL)
6
Cf. OOCC, II, 179-180; also Cf. OOCC, VII, 186, 190.
7
Cf. OOCC, XIII, 138.
N. 49/2019 – pp. 119-141 | 123RAJESH CHERIAN UMMIKKUZHY
efficaciously by this ineffable means of obtaining all graces. He
taught us how to fast in order to keep our passions and our flesh
mortified. Finally, with His victory over the temptations of the
devil, He taught how to overcome the temptations8.
For Pallotti, the fasting equips Jesus with the most essentials to
embark on the public life9 as this experience anticipates the solitude
and the abandonment which may reoccur at the end of His ministry10.
The prayer in the desert seals the affirmation of the Father at the time
of baptism11. The victory over temptations prepares Him to win over
many more complex and subtle ones which He may encounter during
the public ministry.12 Furthermore, Pallotti insists that Jesus’ fasting in
the desert gains immense credence as far as the Christian life is con-
cerned. Firstly, through the fasting in the desert, Jesus teaches us the
practice of solitude whereby we can engage in conversation with the
Father for our own eternal salvation13. Secondly, He teaches us to pray
in order to obtain the ineffable graces of God14. Thirdly, He demon-
8
“Illuminato della S. Fede debbo rico-/ rdare [!] che il N. S. G. C. dopo essersi
infinitamente umiliato nel ricevere il Battesimo di Penitenza volle ancora ritirarsi
nel Deserto e vi si trattenne per quaranta giorni e quaranta notti in Orazione, e in
rigorosissimo Digiuno senza prendere cibo, o bevanda di sorte alcuna assogget-
tandosi a provarne tutto il patire, e finalmente giunse persino a permettere al suo,
e comune nostro nemico il Demonio, che per ben tre volte venisse a tentarlo, e
sempre lo vinse; e tutto ciò Egli lo fece per noi tutti, e lo fece con amore infinito,
e lo fece mosso dalla sua infinita misericordia sebbene avesse preveduto quanto
poco ne avremmo profittato, anzi quanto ne avremmo abusato operando in oppo-
sto ai fini santissimi, pe’ i quali si degnò fare opere sì inneffabili, colle quali vol-
le insegnarci la pratica del S. Ritiramento per ritirarsi spesso a trattare da solo a
solo con Dio per assicurare l’affare / della salute eterna dell’Anima; volle inse-
gnarci l’esercizio della S. Orazione per profittare noi del mezzo infallibile della
Preghiera per ottenere tutte le grazie, volle insegnarci la pratica del S. Digiuno
per apprendere a tenere mortificate le nostre passioni, e la nostra carne e in fine
volle colle Vittorie sulle tentazioni del Demonio animarci a vincere tutte le ten-
tazioni...” Ibid., 142; in GIL, 107.
9
Cf. OOCC, XII, 54.
10
Cf. OOCC, III, 52, 74.
11
Cf. Ibid., 39.
12
Cf. OOCC, VII, 190.
13
Cf. OOCC, III, 74.
14
Cf. OOCC, VIII, 28.
124 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
strates how the fasting helps us to keep our passions in check and the
flesh mortified15. Fourthly, He trains us how to be victorious over our
enemy so that we can persevere in the work of sanctifying our souls16.
Pallotti perceives, therefore, the whole episode of the fasting in the
desert not only as self-attesting but also as emulative.
2.2 Public Life
Pallotti affirms that Jesus’ public life17 is in continuity with the
hidden life18. The thread of unity – life and mission – remains the
same, but its mode of expression undergoes modifications. What is
hidden from the eyes of the public is now laid open19. The life of hu-
mility and obedience is consolidated and anticipates radical manifesta-
tions hitherto unknown20. The occupation with His Father’s business
keeps growing and solicits new variables of witness and testimony21.
His growing resolve to seek ways and means of assimilation and iden-
tification with His brethren is reprimanded, and it appears to be, more
and more, the cause of scandal22. Laws and customs are interpreted to
mean what the “Law Giver” had intended for them from the begin-
ning. The vision and hope of the “Messianic Kingdom” are replaced
with the “Kingdom of God”23.
2.2.1 Proclamation of the Kingdom of God
Jesus commences the public ministry with the imperative: “Re-
pent, for the kingdom of heaven is at hand” (Mt 4:17)24. The procla-
mation about the coming of God’s kingdom is not limited to mere
15
Cf. OOCC, III, 45, 67, 392.
16
Cf. OOCC, X, 344-345.
17
The terms “public life” and “public ministry” are used interchangeably.
18
Cf. OOCC, III, 40.
19
Cf. OOCC, VII, 200-201.
20
Cf. OOCC, X, 235, 345, 471.
21
Cf. Ibid., 153, 304.
22
Cf. OOCC, VII, 201.
23
Cf. OOCC, III, 53, 76; also Cf. OOCC, X, 162; OOCC, XII, 251.
24
Cf. OOCC, IV, 126.
N. 49/2019 – pp. 119-141 | 125RAJESH CHERIAN UMMIKKUZHY
rhetoric; instead, it is accompanied by visible signs of God’s shep-
herding of His people25. Pallotti writes:
Our Lord Jesus Christ first began to do and to teach, and for the
glory of the heavenly Father and the eternal salvation of all the
souls went about all the villages and cities of Palestine
preaching the Kingdom of God, healing every decease and
sickness, giving sight to the blind, speech to the dumb, hearing
to the deaf, health to the sick, life to the dead, feeding the
hungry and proclaiming the Good News to the poor, thus doing
good to all26.
The announcement of the “Good News” unveils an initiative and
a project that God is to meet the humanity in Jesus, through whom the
love and mercy of God may be revealed definitively and perfectly27
that the thrust of God’s revelation is not ordered for a merely intellec-
tual enlightenment but has been intended to establish a saving rela-
tionship. The scope of the kingdom proclamation is, thus, to promote
the glory of God and the salvation of humanity28. Jesus reveals and
communicates God’s love and mercy with tangible actions before elic-
iting a response from his listeners.
2.2.2 Ministry of Revealing
Pallotti describes Jesus as the revealer of God.29 He writes:
“Through his divine Son, God has spoken to us with his works and
25
Cf. Ibid., 124-125.
26
“Il N. S. Gesù Cristo coepit facere, et docere e per la gloria del Padre Celeste, e
per la salute eterna di tutte le Anime andava in giro per tutte le Città, e Castella
della Palestina predicando il Vangelo del Regno, e curando da ogni languore, e
da ogni infermità dando luce ai Ciechi, loquela ai Muti, Udito ai Sordi, Sanità
agl’Infermi, Vita ai Morti, satollando famelici, ed evangelizzando i Poverelli,
sicché fece sempre bene a tutti...” OOCC, III, 53.
27
Cf. OOCC, IV, 212-213, 249-250, 332-333, 474-475.
28
Cf. OOCC, XI, 309, also Cf. OOCC, VII, 200.
29
Cf. OOCC, XIII, 127.
126 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
teachings”30 that Jesus is the ultimate and the definitive revealer31.
Pallotti explains the phenomenon of revelation that is progressive in
measure and eminence. In its pristine purity, it is a dialogue between
God and the first parents. Later, it grows further to include the plurali-
ty of individuals and communities. God’s revelation to Moses and his
successors and the prophets bears testimony to the progression of
God’s revelation by its measure32. However, the ultimacy of God’s
revelation reaches its zenith with Jesus’ life and ministry. Pallotti
writes: “Enlightened by the holy faith, I must recall that St. Paul, the
apostle, tells us that God has always spoken to us either through the
law or the prophets and, finally, in his only begotten Son made
man”33.
As the revealer, Jesus accrues the hegemony and authority from
Himself for He is the “living image of the substance of the Father, no-
bility by essence, wisdom by essence, infinite, eternal”34. He is the
revelation of the very person of God.35 His revelation has not been a
naive set of propositions about God instead they are substantiated by
His living presence being revealed and lived in the flesh through Jesus
Christ “who is born in a stable”36. Jesus has shown what God is like
for He is the perfect example of the perfection of the heavenly Fa-
ther37 Pallotti affirms: “[Jesus Christ is the] living image of the same
30
“nel suo Figliuolo divino IDDio ci ha parlato colle opere, e colle Dottrine...”
Ibid., 128.
31
Cf. Ibid., 127.
32
Cf. Joy Palachuvattil, “Scriptural Foundations of the Union of the Catholic
Apostolate,” in Theological Foundations and Pastoral Implications of the Pal-
lottine Charism: An International Symposium (Mysore: Prabodhana, Pallottine
Centre for Theological and Religious Formation, 2011), 126.
33
“Illuminato dalla S. Fede debbo ricordare che l’Apostolo S. Paolo ci avvisa che
IDDio sempre ci ha parlato o per mezzo della Legge, o per mezzo dei Profeti, e
finalmente nel suo Unigenito fatto Uomo per noi.” OOCC, XIII, 127.
34
“Viva imagine della sostanza del Padre [,] nobilita per essenza, sapienza per es-
senza, infinito, eterno...” OOCC, IV, 212.
35
Cf. OOCC, X, 452.
36
“nato bambino in una stalla.” OOCC, IV, 212.
37
Cf. OOCC, XIII, 697.
N. 49/2019 – pp. 119-141 | 127RAJESH CHERIAN UMMIKKUZHY
divine person of the Son of the eternal Father and so the divine person
of the Son is infinitely similar to the Father”38.
Jesus is the revealer of the divine prerogatives too. Pallotti
writes: “Our Lord Jesus Christ is the divine exemplar of all virtues and
the most sublime perfection”39 and that He is the revealer of the
hidden treasures of wisdom and knowledge.40 He provides profound
insights into the nature of God41. Until the revelation of Jesus,
holiness and justice were considered to be the fundamental attributes
of God and humanity lived with a wrong idea of God who punished
(Cf. Ex 32:34; Isa 13:11; Jer 2:19; Hos 10:10). The theory of reward
and punishment appeared to be the normative measure by which God
was understood and that He was presented as the restorer of justice.
As a result, the basic tendency was not to approach God but to flee
from His presence. Jesus Christ, however, revealed God entirely in a
new light. His life of sacrifice and service,42 assimilation and identifi-
cation with his brothers and sisters43 painted completely a new idea of
God in the hearts of humanity.44 The ministry of Jesus revealed God
as the lover of souls45. It presented God as forgiving, gathering, and
reconciling. He brought about a new mode of relation whereby the
humanity could address God as “Abba” for He is infinite love and
mercy46.
God communicated His love and mercy in manifold ways down
through the ages. The exodus and the covenant were the paradigms of
His communication of love and mercy in the Old Testament. Howev-
er, the supreme expression of God’s love and mercy was summed up
38
“viva imagine dello stesso divina persona del Figlio dell’eterno divin Padre; e
poiché la divina persona del Figlio e infinitamente simile al Padre...” Ibid., 80.
39
“il N. S. G. C. è il divino esemplare di tutte le virtù, e della più sublime perfezio-
ne...” OOCC, II, 61.
40
Cf. OOCC, X, 464-465, 701.
41
Cf. OOCC, II, 81.
42
Cf. OOCC, VII, 25.
43
Cf. OOCC, III, 45, 68, 45, 267; also Cf. OOCC, IV, 128, 287, 371, 411, 448;
OOCC, VII, 56-57, OOCC, VIII, 89; OOCC, X, 441, 592.
44
Cf. OOCC, XIII, 26, 35.
45
Cf. OOCC, IV, 209, 246, 334, 476; also Cf. OOCC, X, 85.
46
Cf. OOCC, III, 151, 158, 166, 173, 189, 218, 224, 340; also Cf. OOCC, VIII,
190; OOCC, X, 142, 156, 201, 202, 207; OOCC, XIII, 26; Owen, 12-18.
128 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
in the mystery of incarnation and redemption47 when God donated His
only Son48 to reveal who God is. Jesus Christ revealed God’s nature
with words and particularly with deeds49 which were spontaneous and
natural50. The beneficiaries of His revelation included; the multitude
who were distressed and scattered as sheep not having a shepherd (Cf.
Mk 6:34; Mt 9:36), the hungry multitude (Cf. Mk 8:2), the blind (Cf.
Mt 20: 34), the possessed (Cf. Mk 9:22-25), the leper (Cf. Mk 1:40-
41), the one bereaved of a loved one (Cf. Lk 7:12-13), the sinful, the
lost, the spiritually dead (Cf. Lk 15:20), and all people afflicted by any
form of misfortune or degradation (Cf. Mk 3:5; Jn 11:3)51. The
circumference of His deeds could never be constrained by the
geographical enclosure, time, and personal inconvenience52. He came
for all (Cf. Mt 14: 13-17, Mk 8:2)53. Jesus’ ministry of revealing was
accompanied by His teaching as the progression of the proclamation
was “He did and then taught.”
2.2.3 Ministry of Teaching
Pallotti understands Jesus as the pedagogue54 and the ultimate
teacher of humanity55. He writes:
Enlightened by holy faith, I must recall that Our Lord Jesus
Christ, with infinite love and mercy, wanted to teach all men the
true doctrine which if faithfully observed, causes souls to per-
fect themselves meritoriously as living images of God, and
47
Cf. OOCC, XIII, 121-130.
48
Cf. OOCC, XI, 392.
49
Cf. OOCC, III, 53-55, 77; OOCC, IV, 128, 287, 371, 411, 448; OOCC, VIII,
166, 211, 372, 421; OOCC, X, 220-228.
50
Cf. Bernadetta Turecka, “La carità di Cristo, fondamento dell’impegno caritativo
del Pallotti,” Apostolato Universale: Continuità e sviluppo, 14 (2005): 46-51.
(Hereafter: AU)
51
Cf. Sara Carfagna, “Vivere la compassione di Gesù verso la miseria dell’uomo
secondo il Pallotti,” AU, 11 (2004): 23-32.
52
Cf. OOCC, IV, 212.
53
Cf. Ibid., 42.
54
Cf. OOCC, XIII, 157.
55
Cf. OOCC, X, 63.
N. 49/2019 – pp. 119-141 | 129RAJESH CHERIAN UMMIKKUZHY
makes them reach the most blessed and only Goal. He did this
after having practised for many years, with perfection, every-
thing which He wanted to teach us. He, therefore, began to
preach after experiencing the most severe sufferings and after
leading the poorest, humble, laborious, insignificant life. He
continued to this although persecuted and calumniated by His
enemies, and although they looked for Him to kill Him, even
though He did good to all. He deigned to do all these and suffer
from an infinite love. In order that everyone should recognize
Him as a Redeemer, promised from the beginning of the world,
desired by the Patriarchs, foretold by the Prophets, longed by all
people, He still performed numerous miracles. He gave sight to
the blind, hearing to the deaf, speech to the dumb, health to the
sick, and life to the dead. He satisfied the appetites of the hun-
gry ones without their asking. He preached the Gospel to the
poor in order to lead all to the possession of the true wealth of
Heaven. He worked such wonders not only to give us a sign of
His divinity but to show us His infinite love and mercy, always
ready to renew such wonders56.
56
“Illuminato dalla S. Fede debbo ricordare che il N. S. G. C. volendo con amore
infinito, e spinto dalla sua infinita amorosissima Misericordia insegnare a tutti la
dottrina vera che fedelmente osservata porta le Anime a perfezionarsi meritoria-
mente in quanto sono viva imagine di Dio, e le fa giungere all’ultimo unico no-
stro beatissimo Fine dopo avere per trenta anni praticato con perfezione tutto ciò
che voleva a noi insegnare incominciò a predicare il Vangelo, e si degnò predi-
carlo con / con (!) tutti i più gravi patimenti di una vita la più povera, la più umi-
le, la più laboriosa, la più benefica, e la più disprezzata; e tutto continuò ad ope-
rare sebbene fosse perseguitato, calunniato orribilmente da suoi nemici, e fosse
perfino cercato per farlo morire quantunque faceva bene a tutti e perché tutti lo
riconoscessero qual Egli era ed è il nostro Redentore promesso dal principio del
Mondo, desiderato dai Patriarchi, prenunziato dai SS. Profeti; sospirato da tutte
le Genti operava miracoli senza numero [,] dava Luce ai Ciechi, udito ai Sordi,
loquela ai Muti, Sanità agli Infermi, Vita ai Morti, satollava i famelici senza es-
sere richiesto, ed evangelizzava ai Poveri per condurre tutti al possesso della vera
ricchezza nella beata Eternità; e operava tali prodigi non solo per dare un segno
della sua divinità, ma eziamdio per mostrare il suo amore infinito, e la sua infini-
ta misericordia sempre per rinnovare tali prodigi...” OOCC, XIII, 157-158; in
GIL, 111.
130 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
God, being moved by His infinite love and mercy, deigns to
send His Son to teach humanity57. The identity of the Son who is the
“uncreated divine wisdom” renders authority to His teaching58. Pallot-
ti reiterates that God has given His divine Son the mission to teach the
humanity that God’s image may be perfected in us. Jesus begins
teaching humanity by the very act of incarnation59. Pallotti affirms:
On account of Adam’s disobedience, our soul has been
wounded with ignorance in the intellect, with malice in the will,
with weakness in the power of the spirit and with an inclination
to all evil passions. Our Lord Jesus, in order to combat all this
and to give us the grace to imitate him, willed to humiliate him-
self infinitely not only in the mystery of the incarnation […] but
all through His life60.
Jesus’ ministry of teaching stretches over His entire life with all
the singular moments of both hidden and public life and that it consti-
tutes the only example for imitation61. He is the only model and the
example to be followed62 and the divine model for the human race63.
The Gospel testimonies attest that “Jesus taught with authority” (Mk
1:21), and the crowds were astounded at his teaching. He asks his
listeners to make a choice (Cf. Jn 8:7) that may initiate a process of
“returning” with an ethical transformation. He asserts His authority to
forgive sins: “Take heart, son; your sins are forgiven” (Mt 9:2) and
radicalises the divine precept of loving the neighbour as oneself64. He
57
Cf. OOCC, IV, 45.
58
Cf. OOCC, II, 81.
59
Cf. OOCC, XIII, 127-128.
60
“per la disubbidienza di Adamo l’Anima nostra fu tutta piagata colla ignoranza
nell’intelletto, colla malizia nella volontà [,] colla debolezza nelle forze dello spi-
rito, e colla inclinazione allo sfogo / di tutte le malvagie passioni così il N. S. G.
C. per combatterle tutte, e per dare a noi la grazia, onde imitarlo volle umiliarsi
infinitamente non solo nel Mistero della Incarnazione [...] pero tutta la sua Vita.”
Ibid.
61
Cf. OOCC, IV, 46.
62
Cf. OOCC, II, 7.
63
Cf. OOCC, III, 176; also Cf. OOCC, II, 541.
64
Cf. OOCC, IV, 20, 171, 221.
N. 49/2019 – pp. 119-141 | 131RAJESH CHERIAN UMMIKKUZHY
teaches His listeners to pray65. Pallotti writes: “The life of Our Lord
Jesus Christ was a life of prayer. This was the medium by which he
arrived at an intimate union with God. Therefore our divine Redeem-
er, wanting to lavish the treasures of his graces upon humanity, gave
us the precept of prayer”66. Jesus’ ministry of teaching reaches its zen-
ith at His passion and death on the cross.
2.3 Passion and Death
Pallotti maintains that Jesus’ death on the cross was the sum and
summit of God’s merciful plan of salvation. If the incarnation un-
veiled God’s project of redemption, Jesus’ death on the cross brought
it to the completion67. As far as the nature of the death was concerned,
He had to undergo an agonising death68 which was marked by violent
and excruciating sufferings69 both mental and physical70. Among all
the mental sufferings, the experience of being abandoned by the Fa-
ther was the most unbearable one.71 He was also forsaken by His dis-
ciples72 and was ridiculed, humiliated, and scourged.73 He had to un-
dergo all these ignominies for the salvation of souls74.
Jesus’ death can be understood from the two perspectives. Inter-
preted objectively, the crucified Redeemer was the ultimate expres-
sion of God’s love for humanity. Jesus on the cross expressed the un-
speakable love of God75. Interpreted subjectively, His death marked
65
Cf. OOCC, III, 76; also Cf. OOCC, X, 344-345, 403-405, 625, 736.
66
“La vita del N. S. Gesù Cristo fu una vita di Orazione, e poiché questo è il mezzo
per giungere alla intima unione con Dio, perciò il N. D. Redentore desideroso
sempre di profondere su noi i tesori delle sue grazie, e di farci in tutto simili a Se
ci ha dato il precetto della S. Orazione.” OOCC, VIII, 28.
67
Cf. OOCC, III, 65.
68
Cf. Ibid., 55.
69
Cf. OOCC, X, 348.
70
Cf. OOCC, VII, 306; also Cf. OOCC, X, 348-350, 352, 428-429, 778.
71
Cf. OOCC, III, 58, 80.
72
Cf. OOCC, II, 349.
73
Cf. OOCC, X, 348, 397.
74
Cf. OOCC, XII, 59.
75
Cf. OOCC, VII, 229.
132 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
the culmination of His mission for which He was sent76 and it was the
ultimate expression of Jesus’ love for the humanity. Pallotti writes:
“Jesus Christ loved us; he so loved with the infinite love that he went
up to the point of death”77. His death is the most excellent example of
love78. Pallotti further describes: “You have the example of the Eter-
nal Incarnate Word who died on the cross for the souls after having
lived a life of penury and torments”79 and the death on the cross put an
end to His life of sacrifice with which He entered into the world80.
Jesus’ death was the ultimate symbol of forgiveness under the
two dimensions. Firstly, He practised what He preached. Secondly, He
became our advocate who sought forgiveness from His Father on our
behalf.81 The death on the cross was the definitive symbol of self-
denial and the submission of one’s will, freedom, and liberty82. Pallot-
ti summarised all his articulations on the passion and death stating:
“Jesus Christ died for you”83 and insisted on the essential centrality
and the epochal significance that it stood matchless in the human his-
tory84. He subscribed to the analogies of “the price” that Jesus paid85
and “the sacrifice” He offered86 which proved beyond doubt that Pal-
lotti endorsed the Pauline theory of Jesus’ death as the sacrifice. Pal-
lotti moved on with his reflection on Jesus Christ stating that “Our
Lord Jesus Christ [...] was condemned to death to give us eternal
life”87.
76
Cf. OOCC, II, 497.
77
“Gesù Cristo ha amato noi; ma poiché Gesù Cristo tanto ci ha amato che con
amore infinito è giunto a morire...” Ibid., 6.
78
Cf. OOCC, IV, 338.
79
“ne avete l’esempio dall’Eterno verbo Incarnato, che per le Anime, dopo avere
condotta una / Vita piena inconcepibilmente di pene, in un mare di tormente, è
morto su di una Croce.” Ibid.
80
Cf. OOCC, X, 428-429.
81
Cf. OOCC, II, 78; also Cf. OOCC, XI, 840-841.
82
Cf. OOCC, XI, 69.
83
Cf. OOCC, IV, 333.
84
Cf. OOCC, XIII, 138.
85
Cf. OOCC, XI, 227, 269; also Cf. OOCC, X, 192.
86
Cf. OOCC, XIII, 138; also Cf. OOCC, X, 571.
87
“Il N. S. Gesù Cristo [...] essere condannato alla Morte di Croce per dare a noi
peccatori la Vita Eterna.” OOCC, III, 55.
N. 49/2019 – pp. 119-141 | 133RAJESH CHERIAN UMMIKKUZHY
2.4 Resurrection
There is ample evidence to conclude that Pallotti perceives Je-
sus’ death and resurrection as the two inseparable realities that consti-
tute the Christ-event. When the death indicates a backward movement
of setting things right, the resurrection points to a forward action of a
blessed hope88. The resurrection treats a point of contrast too that the
incarnation when paints the radicality of humiliation, the resurrection
witnesses to a triumphant victory instead89. Furthermore, the resurrec-
tion in the most literal sense is an act of God90. It is Jesus’ glorifica-
tion by God91. Pallotti addresses the “resurrected Jesus” with the title
the “first-born brother”92. He writes:
Enlightened by holy faith, I must recall that the Apostle St.
Paul, writing to the first faithful of Rome about Our Lord Jesus
Christ, assures us that God gave Him to us in order that, “He
should be the first-born among many brethren” (Rom 8:9).
First-born among many brethren means that Jesus is the first-
born among all true Catholic Christians, and for this, the Eternal
Father gave Him to us. Therefore, it is the faith that God, in his
infinite wisdom, had foreseen our ingratitude and numerous sins
from all eternity; yet in His infinite love and mercy, He has cre-
ated us in his image and likeness. He gave us free will to perfect
ourselves inasmuch as we are His living image. Though forsak-
en and rejected by us sinners, He gave us His eternal divine
Son, incarnate not only as our Redeemer but as our first-born
Brother93.
88
Cf. OOCC, XIII, 138.
89
Cf. OOCC, X, 352.
90
Cf. Ibid., 155.
91
Cf. Ibid., 294.
92
Cf. OOCC, III, 57, 79; also Cf. OOCC, X, 254, 366, 384, 430, 464, 480; OOCC,
XI, 51, 220, 344, 369, 373, 376.
93
“Illuminato dalla S. Fede debbo ricordare che l’Apostolo S. Paolo scrivendo ai
primi Fedeli di Roma parlando del N. S. G. C. ci assicura che IDDio ce lo ha do-
nato perché Egli sia il nostro Primogenito Fratello = Ut sit Ipse primogenitus in
multis Fratribus = (Rom: c. 8. v. 29), cioè Primogenito tra molti fratelli, ossia
Primogenito di tutti i veri Cristiani Cattolici; e così ce lo ha donato l’eterno divin
Padre. Dunque è di fede, che l’Amore infinito, e la Misericordia infinita di Dio
134 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
Hence, the resurrection, first and foremost discloses Jesus’ new
identity as the first-born Brother. Secondly, the act of resurrection not
only ennobles our spiritual kinship as being children of God, heirs of
God, and co-heirs of Jesus Christ but also ushers in a new character as
God’s adopted children in Jesus Christ who has become our true first-
born Brother in virtue of His resurrection94. This new mode of rela-
tionship reassures that “we are lawful heirs of God; therefore, our
eternal, infinite, immense, and incomprehensible inheritance is God –
the Father, Son, and Holy Spirit”95.
2.5 Redemption
Pallotti maintains an inviolable link between the incarnation and
redemption, and he affirms that the latter is following directly from
the former. Jesus comes to the world to accomplish the work of re-
demption96. He writes: “Jesus becomes a human being to save the hu-
man race”97 who engages fully for our salvation98 and finally dies on
the cross to usher in the redemption promised99. Jerusalem is the place
where Jesus Christ has accomplished the work of redemption100. He
has now been given an exalted status viz., “the redeemer of the human
race.”101 Pallotti writes: “The Eternal Incarnate Word, the Redeemer
sebbene nella sua infinita Sapienza abbia veduto da tutta la Eternità la nostra in-
gratitudine, e i peccati enormissimi, e innumerabili che avremo commessi non
solo ci ha creato a sua imagine e similitudine dandoci i libero arbitrio per perfe-
zionare meritoriamente noi stessi in quanto siamo viva Sua imagine, e abbando-
nato da noi pel / peccato, e avendolo rinunziato per Padre ci ha donato il suo
eterno divino Figliuolo incarnato per noi non solo come Redentore, ma eziamdio
come nostro primogenito Fratello...” OOCC, XIII, 147-148; in GIL, 91.
94
Cf. Ibid., 148-149.
95
“Come figli adottivi di Dio siamo legittimi eredi di Dio: dunque la nostra eterna,
infinita, immensa, in-/ comprensibile Eredità è IDDio, e tutto Dio Padre Figliuo-
lo, Spirito Santo...” Ibid; in GIL, 92.
96
Cf. OOCC, XI, 256.
97
“Il Figliuolo, che si è fatto uomo per redimere il Genere umano...” Ibid., 382.
98
Cf. OOCC, III, 58.
99
Cf. OOCC, X, 26, 308, 327, 329, 385, 717, 725.
100
Cf. OOCC, XI, 304.
101
Cf. OOCC, III, 175; also Cf. OOCC, I, 16, 230.
N. 49/2019 – pp. 119-141 | 135RAJESH CHERIAN UMMIKKUZHY
of the human race”102 is the Redeemer of our soul.103 Jesus Christ has
accomplished the work of Redemption with the infinite love104.
2.6 Judgment
Pallotti’s references to Jesus’ ascension are scanty105. However,
there are amble allusions found concerning the identity of Jesus as
Judge106 that suggests of His exalted state as being seated at the right
hand of the Father107 and sharing all of the divine prerogatives108. Pal-
lotti maintains that the eternal Father has appointed Jesus as the Judge
of the living and the dead109 as His resurrection has inaugurated the
age of redemption which will be consummated by the judgment and
the final redemption110. The judgment alludes to the eschatological
event of Parousia111. The scope of the judgment is to confer eternal
life112 or to be condemned to eternal fire113. On the day of the univer-
sal judgment, all shall make a visible appearance before His Majesty
for the second time114 with the account of our life115. The wicked is
condemned and the just is vindicated and saved. Though the Judgment
is a revelation of God’s justice, yet it may be tempered with His infi-
nite mercy and love116. Pallotti upholds that Jesus is both the Judge of
the particular and universal judgment117.
102
“Eterno Verbo Incarnato Redentore del genere umano” OOCC, IV, 21.
103
Cf. OOCC, XI, 523.
104
Cf. Ibid., 99.
105
Cf. OOCC, X, 352, 489; also Cf. OOCC, XII, 169.
106
Cf. Ibid., 201, 253, 421-422, 622, 668, 762.
107
Cf. OOCC, XII, 188.
108
Cf. OOCC, X, 666.
109
Cf. OOCC, IV, 211.
110
Cf. Ibid., 249.
111
Cf. OOCC, XII, 169.
112
Cf. OOCC, IV, 336-337.
113
Cf. OOCC, XI, 272.
114
Cf. OOCC, X, 253.
115
Cf. OOCC, IV, 336-337.
116
Cf. OOCC, X, 201.
117
Cf. Ibid., 668-669.
136 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
2.7 The Holy Eucharist: The Food of Souls
Pallotti affirms that the Holy Eucharist perpetuates Jesus’ life
and that it personifies His presence with us until the end of time118.
His insight on the Holy Eucharist can be expounded with the analogy
of “food of souls”119. This analogy appears to be Theocentric in the
beginning but transforms into Christocentric with the Christ-event.
The mark of Theocentrism can be traced from his writings. Pallotti
observes:
Enlightened by holy faith, I must recall God, moved by His in-
finite love and mercy, deigned to create my soul in His image
and likeness in order that I may be able to have God as my spir-
itual food. In order to keep our bodies alive, God gave us mate-
rial food. In like manner, in order to nourish, to protect,
strengthen, and perfect our souls in the life of the grace of
divine adoption, which eventually will lead our souls to be like
God in His glory for all eternity, God gave himself as spiritual
food completely, One and Triune with all His divine infinite
attributes and perfections. God created Adam in a state of inno-
cence. This state, among other gifts, holds in a special manner
the sanctifying grace, which raises the soul to become an adop-
tive child of God. Therefore, God has been always the true, on-
ly, and unique food of His adopted children120.
118
Cf. OOCC, III, 37-38.
119
Cf. OOCC, X, 451.
120
“Illuminato dalla S. Fede debbo ricordare, che IDDio spinto dal suo Amore infi-
nito, e dalla infinita sua Misericordia si è degnato di creare l’Anima mia ad ima-
gine, e similitudine sua onde fosse capace ad avere per suo cibo IDDio stesso in
guisa, che se per mantenere il nostro corpo ci ha dato i cibi corporali, per alimen-
tare, mantenere, / e sempre più accrescere, e perfezionare l’Anima nostra nella
vita di grazia, che è la vita dei Figli adottivi di Dio, e che conduce l’Anima ad
essere simile a Dio nella gloria per tutta la Eternità ci ha dato per Cibo tutto Se
stesso Uno nella Essenza, e Trino nelle Persone con tutti i suoi Attributi, e Perfe-
zioni infinite, e perciò creò Adamo nello stato nella (!) Innocenza, il quale fra
tutti gli altri pregi comprende distintamente la grazia santificante, che innalza
l’Anima ad essere figlia adottiva di Dio, e perciò IDDio sempre è stato il vero [,]
solo, e unico cibo delle Anime Figlie adottive di Dio...” OOCC, XIII, 115-116;
in GIL, 79.
N. 49/2019 – pp. 119-141 | 137RAJESH CHERIAN UMMIKKUZHY
God becomes the food of souls and that it is an unimaginable
work of God’s miracle of mercy that He has deigned to nourish the
souls with Himself and with His infinite perfection and attributes.121
The logic of the motif is founded on the three conjectures. Firstly, God
has deigned to create the soul in His image and likeness. Secondly, the
soul is the adoptive child of God. Thirdly, having God as food and
nourishment, the soul is to reach the ultimate and blessed goal which
is set forth at creation122.
But the life and ministry of Jesus radicalises Pallotti’s idea of
God as the food of souls. He writes:
Enlightened by holy faith, I recall that Our Lord Jesus Christ
showed us His infinite love and mercy, during His holy life, by
speaking and working for our eternal salvation. But, before He
went to Calvary to die for us on the Cross, He deigned to insti-
tute the Holy Eucharist. He instituted it as an unbloody Sacri-
fice and as a Sacrament for the nourishment of our souls. Under
the Eucharistic appearances of bread and wine, He gave us
Himself wholly, Soul, Body, and Divinity123.
Jesus becomes one among us and more than that He deigns to be
the food for the souls to nourish them with His essence, divine nature,
and infinite attributes. He has instituted the Holy Eucharist out of His
infinite love,124 and it is the food and nourishment through which Je-
sus communicates not only His sanctity and perfection but also His
life and strength.125 The scope of this communication is to transform
121
Cf. OOCC, X, 460.
122
Cf. OOCC, XIII, 116-117.
123
“Illuminato dalla S. Fede ricordo che Il N. S. G. C. dopo avere mostrato il suo
amore infinito e la sua infinita Misericordia nel corso della sua Vita santissima in
tutto ciò che fece, e che disse per la nostra eterna salute prima di andare a morire
per noi colla Morte di Croce, si degnò istituire la SS. Eucaristia, e la istituì come
Sagrifizio incruento, e come Sagramento per nutrimento delle Anime nostre, e in
Essa ci ha dato tutto Se stesso in Anima, Corpo, e Divinità sotto le specie del Pa-
ne e del Vino...” Ibid; in GIL, 119.
124
Cf. Ibid., 723.
125
Cf. Ibid., 450.
138 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
the souls into His life126. The Eucharist is the bread from heaven127
which nourishes the soul and makes the deposit for heaven128. Jesus’
sacrifice on the cross is sacramentalized in the Holy Eucharist and He
is the priest and victim129 whose presence is assured for all eternity by
the celebration of the same130. Pallotti writes: “Let us always remem-
ber the infinite mercy and love of our Lord Jesus Christ, who, in order
to continue his most holy life in us, deigned to remain among us in the
most Holy Sacrament of the Eucharist thereby communicating himself
to us as food and nourishment of our souls”131.
2.8 Names and Titles
Pallotti addresses Jesus by various names and titles which can
be found scattered in his writings. However, it is to be admitted that
he has invoked them at random and does not often attach to them a
coherent body of teaching. It is attempted, therefore, to gather up these
designations into a collection without taking up their individual analy-
sis. Jesus Christ is the “advocate before the eternal Father”132 and the
“author and donor of grace.”133 He is the “eternal Son of God”134 and
the “visible head and founder of the Church”135 and “pastor and the
bishop of souls.”136 Jesus is the “universal and eternal high priest”137
126
Cf. OOCC, XI, 52.
127
Cf. OOCC, I, 325.
128
Cf. OOCC, XI, 54.
129
Cf. Ibid., 441-442.
130
Cf. OOCC, XIII, 167; also Cf. Jan Kupka, “Eucarestia negli scritti del Pallotti,”
AU, 4 (2000): 30-46.
131
“Ricordiamo sempre la infinita misericordia, e l’amore infinito del N. S. G. C.,
che per continuare la sua vita santissima in noi, si è degnato rimanere fra noi nel
SS. Sagramento della Eucaristia, e si comunica a noi come cibo, e nutrimento
dell’Anima nostra.” OOCC, III, 37-38.
132
Cf. Ibid., 464.
133
Cf. OOCC, VIII, 196; also Cf. OOCC, XII, 166.
134
Cf. OOCC, II, 5.
135
Cf. OOCC, XI, 344.
136
Cf. OOCC, III, 230, 424.
137
Cf. OOCC, X, 214, 659, 660; also Cf. OOCC, I, 164.
N. 49/2019 – pp. 119-141 | 139RAJESH CHERIAN UMMIKKUZHY
and “bridegroom of the souls”138. He is the “divine lamb sacrificed”139
and “divine restorer.”140 Jesus is the “real shepherd”141 and “way,
truth, and life”142. He is the “king”143 and “sovereign of the uni-
verse”144 and “innate head and supreme moderator of every authentic
apostolate”145.
Up to this point, the formulation of the Christological insights of
Pallotti as a coherent body of knowledge was attempted. While treat-
ing the concept of the Blessed Trinity, it was evident that among all
the attributes of God known, inferred, and analogously predicated,
love and mercy occupied the first place which in fact explained the
salvific plan of God that He could not forget what He created; for He
loved the creation. Therefore, God promised the humanity the Saviour
who would bring about God’s salvific plan into fruition. The incarna-
tion, thus, marked the unfolding of God’s project of salvation. How-
ever, God’s sending of Jesus was not an arbitrary resolution; instead,
it was concurrently corroborated by the latter’s voluntariness as ex-
pressed by the term “kenosis.” When the hidden life hid these expres-
sions from the world, the public life sublimated them into life-giving
moments of the proclamation of the Good News, ministries of reveal-
ing, and teaching. Jesus’ life and ministry assured the humanity that
God would meet them in Jesus Christ through a new mode of relation-
ship unprecedented. Jesus’ death on the cross proved the same that
God did not spare even His only Son to write on the human hearts that
He is infinite love and mercy. The death could not have power over
Jesus, as He was raised and seated at the right hand of the Father. The
redemption that He won would be brought to completion when He
would come as the Judge of the living and the dead. Till then, He
would stay with us through the Holy Eucharist.
138
Cf. Ibid., 114, 256.
139
Cf. OOCC, IV, 174; also Cf. OOCC, X, 784.
140
Cf. Ibid., 307.
141
Cf. OOCC, XIII, 1414.
142
Cf. OOCC, X, 63.
143
Cf. Ibid., 761.
144
Cf. OOCC, III, 176.
145
Cf. OOCC, IV, 258.
140 | RIVISTA APOSTOLATO UNIVERSALEJESUS CHRIST: THE CHRISTOLOGICAL INSIGHTS OF VINCENT PALLOTTI – PART II
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