Thursday, August 06, 2015

Transfiguration 2015


Ratzinger’s Spiritual Christology [“Behold the Pierced One”]:

Thesis 1: The Person of Jesus Christ is prayer as action of self-transcendence. Luke is the source: Luke. 6, 12: “Now it came to pass in those days, that he went out to the mountain to pray, and continued all night in prayer to God. And when day broke, he summoned his disciples; and from these he chose twelve (whom he also named apostles).” The point: “The Church is born in that prayer in which Jesus gives himself back into the Father’s hands and the Father commits everything to the Son.” Luke 9, 18: “And it came to pass as he was praying in private, that his disciples also were with him, and he asked them, saying, ‘Who do the crowds say that I am’ And they answered and said, ‘John the Baptist; and others, Elias; and others, that one of the ancient prophets has risen again.’ And he said to them, ‘But who do you say that I am?’… Simon…, ‘The Christ of God.’ Luke 9, 28: “Now it came to pass about eight days after these words that he took Peter, James and John and went up the mountain to pray. And as he prayed, the appearance of his countenance was changed, and his raiment became a radiant white.”
            Ratzinger comment: “Thus he [Luke] makes it plain that the Transfiguration only renders visible what is actually taking place in Jesus’ rpayer: he is sharing in God’s radiance and hence in the manner in which the true meaning of the Old Testament – and of all history – is being made visible, i.e., revelation. Jesus’ proclamation proceeds from this participiation in God’s radiance, God’s glory, which also involves a seeing with the eyes of God, and therefore the unfolding of what was hidden. So Luke also shows the unity of revelation and prayer in the person of Jesus: both are rooted in the mystery of Sonship.” He concludes: “The entire person of Jesus is contained in his prayer.”

Blogger: This means that the Person of the Son is pure relation, total self-gift to the Father. The Aristotelian substance as thing-in itself,  has no part in this. A new mode of being-as-relation unfolds and introduces us into a new perception of what is reality.
            Bishop-elect Robert Barron suggests that the architecture of Thomistic metaphysics proceeds from the Christology of Chalcedon (and, I add: Constantinople III) where the esse of creatures is nothing in itself but receptivity and relation to the Creating Ipsum Esse[1] as the human nature of Christ [created] is ontologically distinct fromthe divine nature [uncreated] but personally one.

[1] This obviates the impossible conundrum concerning esse being received by “something” (essence) that is not yet which, as a new notion of potency, limits esse to be this esse

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