In turn, doctrine offers the standard for the Christian’s concrete way of life, itself a participation in the humanity of the Son through the Spirit. He contends rather that the body of the Church’s teaching, like the sacramental liturgy, flows and cannot be separated from Jesus’ life in the flesh. José Granados, in “The Synergy of Doctrine and Life,” rejects the view that doctrine is a “lofty ideal” or mere “general rule” juxtaposed to living praxis. In turn, Christian revelation does not in any way eclipse, but only further justifies, the philosopher’s fidelity to being. “Our faith, precisely because it is a faith in the God who, as First Cause, brought all things into being, opens up the entire world to our minds, and draws us intellectually into that world with a vital interest.” Metaphysics rests on the affirmation of God’s generosity both in giving creation to itself and in giving himself in the creation that he lets be, and thereby safeguards the intelligibility of God’s superabundant self-gift in the Incarnation.
’: On God, Being, and Reason’s Role in Faith.” Schindler argues that faith in God’s self-revelation demands an inquiry into being and into the nature of reality simply. Schindler attempts to shed light on the reconciliation of heaven and earth from the perspective of the task of the philosopher in “‘Unless You Become a Philosopher.
Instead, true goodness lies within it, as it is an expression of divine love for created humanity and its life.”ĭ. “Thus, Christ’s deprecation of the chalice is not merely a resistance to be overcome and subdued. Jonathan Bieler adds to this discussion in “Maximus the Confessor on Christ’s Human Will,” in which he further unfolds Maximus’s insight that every one of Christ’s fully human acts-including his prayer that his chalice be removed, is a fulfillment of the Father’s will. By saying “yes” to the Father in Gethsemane, Christ manifests how the natural will to be and live, and the proper fear of death in which this love of life is expressed, is realized and bears fruit precisely in sacrificial self-gift. Walker contemplates the inviolable accord between Christ’s human and divine wills, which Christ performs in time through his abiding resolve to trust and surrender himself to the Father. In his “The Freedom of Christ: Notes on ‘Gnomie’ in Maximus the Confessor,” Adrian J. Two articles carry forward our theme through engagement with Maximus the Confessor, focusing on the seventh century theologian’s view that the miracle of Jesus’ assent to the Father represents the perfection of what is most human. “By our loving deference to his will and by our prayers for others, not only do we help in the preparation of the kingdom of God, but, in some true sense, we cooperate in building it up.” Conformation to God’s will, embodied in Christ, represents the accomplishment on earth of that which is already fulfilled in heaven. In “Thy Will Be Done on Earth as It Is in Heaven,” Roch Kereszty suggests that human freedom finds its peace precisely by sharing in Christ’s filial communion with the Father. can therefore be understood, in the end, only if there is this God, who is concerned about man, a God who calls man into life, calls him, cares for him, and worries about him.” Zaborowski concludes that it is only the recollection, invocation, and glorification of God’s name that ultimately preserves sensitivity for the mystery of human persons and, consequently, upholds the coherence of human speech. The name, Zaborowski argues, reflects the sacred dignity of the human person, who has been given being by God for the sake of a unique mission in the world, and who always stands within God’s intimate and encompassing address. Holger Zaborowski, in “‘Hallowed Be Thy Name’: Of God and Men and the Miracle of Language,” ponders the theological foundations of language through its encapsulation in the personal name. This very rapport between God and the world is epitomized by Christ’s divinely-human prayer to his Father, in which he invites his Church to share. “Hallowed be thy name, thy kingdom come, thy will be done on earth as it is in heaven”: these three petitions point to the original rapport between God’s will and the innate aspirations of created freedom.
#Thy kingdom come thy will be done series
The Spring 2016 issue of Communio is the second installment in our series dedicated to reflection on the prayer that Jesus taught us. Spring 2016 Introduction: “Hallowed Be Thy Name, Thy Kingdom Come, Thy Will Be Done on Earth as It Is in Heaven”
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