LA COMMUNION DES SAINTS COMMENT LA COMPRENDRE ?

LA COMMUNION DES SAINTS COMMENT LA COMPRENDRE ?

En cette celebration de la Toussaint, nous partageons avec vous, quelques enseignements de l’Eglise Catholique sur la communion des Saints… Ils est important de retenir les aspects suivants: les deux appelations de l’Eglise (Eglise Militante ou Pelerine et Eglise Triomphante ou Celeste); la vie éternelle (aller au Ciel ou aller au Paradis, refus possible et donc autocondamnation).

  1. Ce que dit le catéchisme

Toutes les personnes qui ont placé leur espérance dans le Christ et lui appartiennent par le baptême, qu’elles soient déjà mortes ou soient encore vivantes, font partie de la «communion des saints». Puisque nous sommes un seul corps en Christ, nous vivons dans une communion qui englobe le ciel et la terre [Catéchisme, 946-962].

L’Église est plus grande et plus vivante qu’on ne le pense. Les vivants et les morts en font partie, qu’ils soient dans un processus de purification ou dans la gloire de Dieu ; connus ou inconnus, de grands saints ou des personnes historiquement insignifiantes. Nous pouvons nous entraider sans que la mort ne l’empêche. Nous pouvons invoquer nos saints patrons et nos saints préférés, mais aussi nos parents décédés, que nous pensons être déjà avec Dieu. Et ici il est important de signaler nos parents morts avant l’arrivée du Christianisme au Tchad ou sans Christ sont aussi auprès de Dieu. C’est pourquoi, nous pouvons aider nos défunts qui sont encore dans un processus de purification, à travers nos prières. Tout ce que chacun fait ou souffre dans et pour le Christ profite à tous. La conclusion inverse suppose, malheureusement, que chaque péché nuit à la communion. Pour cette raison, on parle de l’Église qui est le Corps du Christ. Surtout à travers les sacrements du baptême et de l’Eucharistie, une union indissoluble s’établit entre Jésus-Christ et les chrétiens. Cette union est si forte qu’elle nous rapproche lui et nous en tant que chef et membres d’un corps humain et qui fait de nous une unité [Catéchisme, 787-795]. On parle donc de l’Eglise militante et de l’Eglise triomphante. Quid de ces deux ?

  1. L’Église Militante ou Pelerine

L’Église militante est l’Église pèlerine. Selon Vatican 2 (Lumen Gentium 48-50), l’Église à laquelle nous sommes tous appelés en Jésus-Christ et dans laquelle nous atteignons la sainteté par la grâce de Dieu, n’atteindra sa plénitude consommée que dans la gloire céleste, dans la restauration de toutes choses. L’union des vivants avec les défunts (ceux endormis dans la paix du Christ), n’est en rien interrompue, mais plutôt, selon la foi constante de l’Église, elle est renforcée par la communication des biens spirituels. La doctrine chrétienne parle du sujet dans un combat spirituel, dans un conflit et une contradiction qui traverse toute l’histoire humaine. L’expression ‘’Église militante’’ a son origine au XIIème siècle et implique l’appréciation de la condition terrestre de l’Église militante, qui se bat dans cette vie avant de triompher au ciel. L’Eglise militante, pèlerine, est donc unie à celle triomphante.

  1. L’Église Triomphante ou Celeste

L’Église triomphante est l’Église céleste. La vie chrétienne est vécue dans la communion eschatologique (ouverte aux réalités ultimes), de la grâce et de la lumière de l’Église céleste. Nous sommes comme les concitoyens des saints (Ep 2, 19). Selon Vatican 2 (LG 50), l’Église, depuis les temps les plus reculés, a gardé la mémoire des défunts avec une grande piété et leur a offert des suffrages, «parce que la pensée de prier pour les défunts est sainte et saine afin qu’ils soient libérés de leur péchés » (2 M 12, 46). L’Église a toujours cru que les apôtres et les martyrs du Christ, ayant donné le témoignage suprême de foi et de charité par l’effusion de leur sang, sont le plus intimement unis au Christ. Elle professa une vénération particulière pour eux. A ceux-ci s’ajoutèrent ceux qui avaient le plus imité la virginité et la pauvreté du Christ et, enfin, tous les autres, dont l’illustre exercice des vertus chrétiennes et dont les charismes divins les rendaient recommandables pour la pieuse dévotion et l’imitation des fidèles. L’Eglise demande les intercessions des saints comme martyrs, vierges, imitateurs de Christ en pauvreté et en vertus chrétiennes.

Nous vénérons la mémoire des saints du ciel pour leur caractère exemplaire, mais plus encore pour que l’union de toute l’Église dans l’Esprit, par l’exercice de la charité fraternelle. Tout témoignage authentique d’amour que nous offrons aux bienheureux est dirigé, par sa nature même, vers le Christ et aboutit en Lui, qui est «la couronne de tous les saints. Le moyen le plus excellent de nous unir à l’Église céleste a lieu lorsque – en particulier dans la liturgie sacrée. La communion avec l’Église céleste se fait dans les choix, les décisions de vie. Si l’on ne fait rien pour maintenir cette union, elle peut se perdre. Et donc, ce serait perdre la mémoire des défunts et aussi des saints. Il appartient alors au chrétien de maintenir cette communion. En fait, la vie chrétienne se déroule en association avec Dieu (notre compagnon e tous les jours), avec les anges et les saints. Ceux-ci sont des médiateurs et aident à accorder la grâce divine qui est nécessaire pour vivre aujourd’hui. Il faut souligner que les médiateurs sont: les saints, les anges, Notre-Dame, les trois Personnes divines, mais aussi l’Église.

  1. Je crois en la vie éternelle: ce que dit le catéchisme

Qu’est-ce que la vie éternelle? La vie éternelle commence avec le baptême et va au-delà de la mort et ainsi elle n’aura pas de fin [Catéchisme, 1020]. Le jugement dit spécial ou particulier a lieu au moment du décès de chaque individu. Le jugement universel, qui est aussi appelé jugement dernier ou final, aura lieu le dernier jour, c’est-à-dire à la fin des temps, à la venue du Seigneur [Catéchisme, 1021-1022]. C’est pourquoi nous, chrétiens, croyons que nous pouvons entrer dans la vie éternelle. Nous disons aussi que nous pouvons aider les morts qui sont dans l’état du purgatoire à entrer dans la vie éternelle. Puisque tous les baptisés forment une communion et sont unis les uns aux autres, les vivants peuvent aider les âmes des défunts qui sont au purgatoire [Catéchisme, 1032]. Une fois que l’homme est mort, il ne peut rien faire pour lui-même et les épreuves sont aussi terminées pour lui. Mais nous pouvons faire quelque chose pour les défunts. Notre amour atteint l’au-delà. Par nos jeûnes, nos prières et nos bonnes œuvres, et surtout par la célébration de la Sainte Eucharistie, nous pouvons demander la grâce pour les défunts [Catéchisme, 146]. Il se peut que quelqu’un refuse d’entrer dans cette vie éternelle, alors il entrera en enfer. Et l’enfer est l’état de séparation éternelle d’avec Dieu, l’absence absolue d’amour [Catéchisme, 1033-1037]. Ce n’est pas Dieu qui condamne les hommes. C’est l’homme lui-même qui rejette l’amour miséricordieux de Dieu et renonce volontairement à la vie (éternelle), s’excluant de la communion avec Dieu [Catéchisme, 1036-1037].

Quiconque meurt consciemment et volontairement dans le péché mortel, impénitent et rejetant à jamais l’amour miséricordieux et indulgent de Dieu, s’exclut de la communion avec Dieu et avec les bienheureux. S’il y a quelqu’un qui, au moment de la mort, peut réellement regarder l’amour absolu en face et continuer à dire non, nous ne le savons pas. Mais notre liberté rend cette décision possible. Les témoignages que nous avons sont ceux des moments où les mourants parlent encore ou nous communiquent encore de quelque manière que ces soit. Après cela et avant de passer l’état de mort, nous ne savons pas ce qui se passe. C’est pourquoi nous prions pour que ceux qui refusent l’amour de Dieu, au moins convertis ne serait-ce au dernier instant de leur vie (pour ainsi hériter de la vie éternelle).

Conclusion:

Nous sommes tous invités à aller au ciel, en d’autres termes, d’aller au paradis. Le paradis est le moment infini de l’amour. Rien ne nous sépare de Dieu qui nous a aimés et a cherché pendant toute notre vie. Ensemble, avec tous les anges et saints, nous pouvons nous réjouir pour toujours en et avec Dieu [Catéchisme, 1023-1026,1053]. Être capable de regarder Dieu face à face est comme un moment d’amour unique et éternel, que tous nous désirons.

   Madrid, 01 novembre 2020, Solennité de la Toussaint.

   Camille Manyenan Nodjita, sj.

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