Christianity, presents as the religion of a certain humanism, of an anthropology that respects man in his animal nature, his moral order, and his spiritual dimension. It lays a claim, to a visible universality, to that power of elevating the human person, to the realm of the Divinity – man, in the saint, appears divinized, worthy of being venerated and communed with, from this reality comes the truth that, the human nature, is not, in truth, incompatible with the Divine Nature; in the Incarnation, the material substance is assumed to higher level of being, that of the Word, from Whom, it derives its power and its dignity. Hence, reason ought to convince man, of the truth of this religion, of its connaturality with the human condition; it figures, in fact, as the Teacher that accompanies man in his pilgrimage on Earth towards eternity, towards a life that knows no end nor limitation. The Christian message, can be summed up in the good news: “And the Word became flesh, and dwelled among us” (John 1:14). This good news, is in its essence, revolutionary, for it inverses the whole order of spiritual values that motivate life in the world, presenting in fact, the lowliness of a Child, the slavery of the God-Man in the face of a world that only knows strength, power, money, and lust. In truth, it opens new opportunities for human progress, by investing temporal life, with the power of Eternity, with the Divine Life of Christ, of the Trinity. The Christian message, is at its noblest, that of a wedding, of a banquet, to which all believers are invited; for God, in His beneficence seeks to wed humanity, and divinize it, making it “participant of the divine nature” (2 Peter 1:4). In this regard, the Tribunal of history, the Judgement of the historical process, opens the way to an eternal wedding, that knows no end.
There subsists within the Christian religion, a certain affection for an apocalypticism, a certain expectation of the final conflagration of all things. The permanent belief in an eternal confrontation between the world and the Church is present, which, seems to prevent, at times, the Christian from comprehending the possibilities offered by life in society. True, prophecy is a necessary element in the development of history, it is necessary to the Church, and even, to the world; at the same time, it must be accepted, that, the truth of history is in its essence, mystery, to the extent that, the revelation of history, is made actual, only at the moment of the Last Judgement, for it is then, that, the entirety of the human experience is tried as with fire, and revealed in its completeness. The apocalypse, then, figures only, as a preparation for the final examination of the Last Judgement, a scholarly test of the proud works of man, and of the labor of his reason, throughout Time. In this sense, it is possible to state, that, the Christian historical attitude, seeks in reality, the education of the human person, for the Incarnate Word, is above all, a Teacher, and it can be admitted, that, the apocalypse is a liturgy, that celebrates in its drama and its tension, the glories of the slain Lamb, and the majesty of the Trinity. Without such a comprehension, it is difficult, to elevate human thought beyond the present concern; beyond, in fact, its affection for a certain nihilism, its love for war, its thirst for blood. It is certain, that, in the end, Jesus Christ has the last word on history, on the supernatural war with Lucifer, and humanity can encounter true salvation.
The present affords us a certain anticipation for the world to come. The darkness that presently covers the world, seems to convince the Christian, that, perhaps, the Second Coming is imminent, and that, in fact, Christ might return at any moment. Without a doubt, the signs since the 20th century, are revealing enough, and all the progress made since the time of the Renaissance, ought instead, to urge us, to anticipate a new Age for the Catholic Church; for, it appears that, above the present war between Good and Evil, peace is also possible. As such, irrespective of the labor pains, it is incumbent for the Christian, to labor for Peace, for a new era of reconciliation between the different members of the human community. Technical progress seems to maintain such a hope, such a development, a worthy aspiration, a noble goal, for a more just order and wiser society. The sixth Age of the Church, can be the development, that finally reconciles humanity. It is up to Rome, above all, in the power of the papacy, to lead the world, towards such a momentous realization, for man to attain at the maturity he sorely seeks.