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DTSTART;VALUE=DATE:20240504
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CREATED:20240427T191633Z
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UID:11863-1714780800-1714867199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE EXPERIENCE OF FAITH \nBy Hans Urs von Balthasar7 \n◊◊◊ \nThe analogy between the pre-Easter and the post Easter testimony \n(comparable to the analogy between testimony in the Old and the New \nTestament) signifies the decisive step forward: the leaving behind of the old\, \nwhich had served as basis\, in order to become established in the new. Paul is \nthe eyewitness of this step forward\, since he not only had to defend his \neyewitness arduously in itself\, but his eyewitness in this matter against the \nprivileges of the original Apostles. Whoever disregards the element of analogy \nin the Apostles’ witness\, will hold unswervingly to the testimony of the other \nApostles and will with them consider Paul’s credentials as an eyewitness to be \nsecondary\, if not altogether doubtful. But his legitimacy stands under the \nprotection of Scriptural inspiration and thus remains unassailable. \nThis is of the highest theological interest. Paul’s witness to the \nResurrection dispenses with the ‘analogy’ between witness to Christ’s earthly \nexistence and witness to the Resurrection; he is a witness only to Jesus’ \nResurrection. For Paul\, the identity of the risen Christ with the Jesus who \nsuffered and died lies in the vitality exhibited by the Kyrios. Because he is the \nnew man\, he was also the old. If this holds for Paul and if it is to this that he \nwitnesses\, the same does not necessarily apply to the others. For Paul there is \nno other legitimation than that of his own turning from the Old to the New \nCovenant and to the new man\, his conversio morum\, the fact that in all things \nhe shows himself to be a servant of God\, the fact that his existence has been so \ntransformed that it has become an incontestable mirroring of the image of \nChrist. Paul proves himself to be one who has seen essentially by letting himself \nbe seen and by being\, in fact\, seen. He gives himself wholly over to seeing\, \nhearing\, and touching: by the grace of God\, in him a Christian has been formed \nwho is not a ghost\, but who has flesh and bones. Paul cuts right through the \nanalogy that runs across the testimony of Peter and others\, and this cannot be \nhis work\, since he himself is the work of the grace of the Risen One. \nPaul straddles the boundary between the apostolic and the ecclesial era. \nHe fights for his inclusion in the apostolic era\, and the Lord himself gives the \nwarrant for this inclusion; and yet his experience of Christ bears essential \nfeatures of the ecclesial era\, namely\, that of private revelation and its \nconfirmation by personal sanctity. He shares this transitional character with \nthe whole period of the Acts of the Apostles: this is the period of archetypal \nChurch history. This is certainly so\, on the one hand\, because this is the span \nof time in which Christ’s original eyewitnesses lived. And yet Paul falls outside \nthese limits\, while still dominating in a central way the events in the Acts of the \nApostles. For\, on the other hand\, this period of history is more than just the \ntimespan in which the original eyewitnesses lived; it is the privileged space in \nwhich the Holy Spirit became visible\, audible\, and palpable: it is the expansion \nof the explosion that occurred on Pentecost. \n  \n7 The Glory of the Lord. Vol. I Seeing the Form. Hans Urs von Balthasar\, Ignatius Press\, 1982\, pp. 347-348.15 \n  \n  \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-186/
CATEGORIES:Vigils Readings
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