Toward the totus Christus: an analogy of grace
<p>From the letters of the New Testament onward, theology has employed the term χάρις as a hypernym for participation in the salvific and divinizing activity of God. The founding narratives of Christian faith depict time as a dimension in which this participation gradually unfolds unto a chris...
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| Format: | Thesis |
| Language: | English |
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2022
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| _version_ | 1797106950222118912 |
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| author | Shea, HJ |
| author2 | Ward, GJ |
| author_facet | Ward, GJ Shea, HJ |
| author_sort | Shea, HJ |
| collection | OXFORD |
| description | <p>From the letters of the New Testament onward, theology has employed the term χάρις as a hypernym for participation in the salvific and divinizing activity of God. The founding narratives of Christian faith depict time as a dimension in which this participation gradually unfolds unto a christological fullness. But they likewise portray its scope as universal, coloring the novelty with which the New Testament speaks of its grace with ambiguity. A tensive movement thus emerges of grace in time, oscillating between partiality and fullness, universality and particularity, gift and revelation.</p>
<p>Karl Rahner and Hans Urs von Balthasar provide two ways of interpreting this movement even as they situate it within a contemporary frame of reference. Establishing the salvific will of God as a point of departure, Rahner constructs a system in which the Grunderfahrung of the divine self-communication is universally accessible via an interior aperture, i.e. the transcendental horizon and supernatural existential. Balthasar, by contrast, conditions the full interior operation of grace upon its reciprocal commensuration with the encountered Gestalt Christi, differentiating participation in the divine self-communication according to the relation of its recipient to the incarnate Christ.</p>
<p>Erich Przywara, whose vision of analogy entails rhythmic movement in a tensive structure, provides key resources to integrate the polarity between Rahner and Balthasar in a new theology of grace. While the divine self-communication is ever participable, its realization in creation also advances by an analogy that passes in and through the christoforming sacramentality of contexts, as primally embodied in the Gestalt Christi, toward the gradual, reciprocal, and recurrent actualization of christic forms of life. By a realsymbolic, trinitarian movement, creation advances in a back-and-forth circumincession from the incarnate center of grace toward its integration in the totus Christus, in and beyond its analogous subsistence in the meantime.</p> |
| first_indexed | 2024-03-07T07:08:14Z |
| format | Thesis |
| id | oxford-uuid:b95f91e7-3e56-4503-84a8-0300ed50c96f |
| institution | University of Oxford |
| language | English |
| last_indexed | 2024-03-07T07:08:14Z |
| publishDate | 2022 |
| record_format | dspace |
| spelling | oxford-uuid:b95f91e7-3e56-4503-84a8-0300ed50c96f2022-05-27T10:57:24ZToward the totus Christus: an analogy of graceThesishttp://purl.org/coar/resource_type/c_db06uuid:b95f91e7-3e56-4503-84a8-0300ed50c96fTheologyEnglishHyrax Deposit2022Shea, HJWard, GJHanvey, J<p>From the letters of the New Testament onward, theology has employed the term χάρις as a hypernym for participation in the salvific and divinizing activity of God. The founding narratives of Christian faith depict time as a dimension in which this participation gradually unfolds unto a christological fullness. But they likewise portray its scope as universal, coloring the novelty with which the New Testament speaks of its grace with ambiguity. A tensive movement thus emerges of grace in time, oscillating between partiality and fullness, universality and particularity, gift and revelation.</p> <p>Karl Rahner and Hans Urs von Balthasar provide two ways of interpreting this movement even as they situate it within a contemporary frame of reference. Establishing the salvific will of God as a point of departure, Rahner constructs a system in which the Grunderfahrung of the divine self-communication is universally accessible via an interior aperture, i.e. the transcendental horizon and supernatural existential. Balthasar, by contrast, conditions the full interior operation of grace upon its reciprocal commensuration with the encountered Gestalt Christi, differentiating participation in the divine self-communication according to the relation of its recipient to the incarnate Christ.</p> <p>Erich Przywara, whose vision of analogy entails rhythmic movement in a tensive structure, provides key resources to integrate the polarity between Rahner and Balthasar in a new theology of grace. While the divine self-communication is ever participable, its realization in creation also advances by an analogy that passes in and through the christoforming sacramentality of contexts, as primally embodied in the Gestalt Christi, toward the gradual, reciprocal, and recurrent actualization of christic forms of life. By a realsymbolic, trinitarian movement, creation advances in a back-and-forth circumincession from the incarnate center of grace toward its integration in the totus Christus, in and beyond its analogous subsistence in the meantime.</p> |
| spellingShingle | Theology Shea, HJ Toward the totus Christus: an analogy of grace |
| title | Toward the totus Christus: an analogy of grace |
| title_full | Toward the totus Christus: an analogy of grace |
| title_fullStr | Toward the totus Christus: an analogy of grace |
| title_full_unstemmed | Toward the totus Christus: an analogy of grace |
| title_short | Toward the totus Christus: an analogy of grace |
| title_sort | toward the totus christus an analogy of grace |
| topic | Theology |
| work_keys_str_mv | AT sheahj towardthetotuschristusananalogyofgrace |