41._ Internalization and universalization

Jesus put the Jewish traditional doctrine on the salvation under a new criterion of radical internalization and universalization.

The Kingdom of God does not come only for the "good ones", not only for the members of a determined town or race, not only for the practising ones of certain rites, not only for the observers of certain law, not only for the believers in a certain religion, not only for those pertaining to certain institution or sect or culture or group, not only for the religious or ascetics, not only for those that have had opportunity to know Jesus or his lessons, not only for the underprivileged or victims, not only for the right ones, not only for rich and the powerful ones, no only for the men humble and poor, not only for the friends, not only for whom they fulfill any exclusivist criterion. But for all, all the human beings present, passed and future of any condition, to those who the occasion will occur to accept, in the secret privacy of its consciences, this gift of God.

Solely from this radical vision, that is the vision from the perspective of God: "from the heights", can be correctly understood that ethics that preaches the detaching, the unconcern, the love until to the enemies.

It is clear that the acceptance of the Kingdom implies a sincere faith and a conversion; who in his conscience is arranged to welcome sincerely to God will be necessarily His follower in the relations with the others; if God feels sorry about him and pardons him, also he will have to be compassionate and indulgent with the others; he will not be able to love God without loving similarly to the others, in those who he must see, beyond qualities or merits, to other beloved of the same God, to his brothers.

Thus, Jesus reduces the fulfillment of the Law, external and exclusivist, to the practice of the love, internal and universal. His ethics is a radicalization of a closed moral, is a total opening, but it is fitted in the same basic principle of the human ethical development: "love God on all the things and the fellow like a same you"; for that reason it is not an abolition of the moral but its true fulfillment.

In the celebration of the wedding of God and Jerusalem, the celebration of the love of God and our reconciliation with Him, the wine of the Spirit had finished and had left only the water of the Law. But, although the "hour" has still not arrived of the last emergence, in attention to the "rest" of Israel that requests it, God takes part by means of His Son: Jesus turns the water of the Law to the new wine of his Spirit.