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THE CHRIST MYSTERY
by Bruno Barnhart, OSB Cam
INTRODUCTORY
The Mystery is difficult to describe or analyze in linear
prose. It is the dense core of meaning and energy in which
all things are drawn together and held together. We can only
describe it, it seems, in terms of its 'components'; but all
of these are emphatically one in Christ. Nouns, even those
such as 'mystery' and 'event' inevitably dampen both the dynamism
and the participatory immediacy of that which we are considering.
The facets of limbs of this Mystery extend outwards into all
reality, and therefore are not easily circumscribed. And, on
the other hand, they are drawn together by an intense gravitational
force into their center which is Christ - and the 'Christ-Moment'
which is the paschal event of his death and resurrection. Because
of this 'simultaneity' of the Mystery and its aspects, one
senses a dissonance in putting one facet after another. But
so we must do.
The Christ-Mystery was the center of the Christian vision
of the patristic age (first 5 centuries, roughly) and it emerges
clearly once again in the time of Vatican II. (see Constitution
on the Church, nos. 2-5; Constitution on Divine Revelation,
nos. 2-4,17; Constitution on the Sacred Liturgy, no. 5).
Some of this reality is treated in books on patristics, theology
and liturgy under the terms 'mystery', 'mystery of Christ'
etc., but the Christ-Mystery is the subject of the whole of
the New Testament, and is powerfully expressed in many places
where this 'mystery' language does not appear. Paul's 'in Christ',
'in him' expressions are only one example, Jesus' parables
of the Kingdom are another.
A few useful references: 1) Louis Bouyer, The Christian Mystery
(St. Bede's Publications, Petersham MA, 1995), 2) Cyprian Vagaggini
OSB, Theological Dimensions of the Liturgy, 4th Ed., Liturgical
Press, Collegeville MN 1976, pp. 12-18, Xavier Leon Dufour
SJ, Dictionary of Biblical Theology, 2nd ed., New York, Seabury,
1973, article 'mystery', pp. 374-377.
THE CHRIST-MYSTERY: A Series of Assertions
- The Christ-Mystery, or Christ-Event, is the centering of
all reality in Christ.
- This is a participative or unitive centering in which all
things are brought together 'in Christ.' Irenaeus calls this,
following Paul (Eph 1:10), the Recapitulation of all things
in Christ. In this way all created things are reunited with
God. Col 1:15-20
- The Christ-Mystery is the mystery of the Cross. In some
way the whole of the Mystery is contained in the event of
the Cross and signified in the symbolism of the Cross. See
1 Cor 1-2, especially 1:18, 'the word of the cross'.
- Thus the Christ-Mystery is centered in the 'Paschal Mystery'
of Christ: his death and resurrection. (see Vatican II documents,
paragraphs listed above)
- The fullness of the Mystery is communicated to human persons
through faith and the sacrament of baptism. Thus the fullness
is present at the beginning of Christian life, not only at
the end.
- Baptism communicates a participation in the death and resurrection
of Christ - both at the moment of baptismal initiation and
throughout life. Baptism is equivalent to death and burial
with Christ and to a participation in his risen life. Rom
6:3-6, Phil 3
- This initiation is adoption as a Child of God in the 'only
Son of God'; one becomes one with Christ, is 'in the name'
of Jesus Christ, standing in the place of Christ.
- Initiation is the reception of the gift of the Holy Spirit,
in whom are contained all the spiritual gifts. It is the
beginning of a new life 'in the Spirit.' Rom 8, Galatians.
- The Holy Spirit is equivalent to the Divine Sophia, Wisdom,
newly immanent - dwelling within one. 1 Cor 2:6-10. (Christ
is also called the divine Wisdom in the NT)
- The Holy Spirit is a participation in the love of God which
is not only receptive but active. Rom 5:1
- Baptism, this personal initiation into the Christ-Mystery,
or new participation in Christ, is thus the birth or liberation
of the person, liberation of the true self or Christ-self.
Galatians passim, Eph.
- In early Christianity, this new identity with Christ and
with God is the basic unitive or 'contemplative' experience,
in which further interior and contemplative experience is
rooted. This is the 'vertical' unitive experience.
- The corresponding 'horizontal' expression of personal participation
in the unitive Mystery through baptism is the new koinonia
(communion) which is experienced in the Christian community.
cf 1 Jn 1:1-3, Acts passim
- The Christ-Mystery is cruciform; Jesus Christ in his death
and resurrection becomes the center both of the 'great chain
of being' extending between God and material creation, and
of history. History and cosmic reality, history and the 'perennial
philosophy', intersect in the cross of Christ.
- In this Mystery God and Creation (cosmos) are brought newly
together in a unitive participation. Trinity and Creation
correspond to the figure of the cross. The fullness of this
Mystery soon disappeared from Christian consciousness as
participation gave way to objectification of 'the faith.'
- The Christ-Mystery or Event is the reconciliation of Jews
and Gentiles in the 'one body' of Christ; symbolically, this
is the historical gathering of all humanity into unitive
divine participation in Christ. Col 1:26-27, 2:8-14; Eph
Ch 2-3.
- Christ and the Christ-Event become the center of 'salvation
history' and the center of all history. This seemingly 'triumphalistic'
statement is essential to Christianity, at the heart of its
identity and life.
- Thus the 'Big Bang' of the Christ-Event continues to impel
the 'expanding universe' of human history, even in its most
disconcerting and unlikely moments.
- In the Event and Mystery of the cross both the wisdom and
power of God are manifest in a radical inversion or revolution,
confounding the wisdom and power of this world. 1 Cor Ch
1-2
- Both the participative presence of this divine Wisdom and
the dynamic presence of divine Power become eclipsed in the
course of history. Both the unitive and the dynamic movements
of the Mystery are suppressed by institutional containment.
At the same time, however, more spectacular manifestations
of the Wisdom and Power may give way to a living presence
beneath the surface of ordinary life.
- The Son, or Word, of God exists before creation and is
the source, center and goal of the creation. Col 1:15-20;
Eph Ch 1; Jn 1:1-18
- Jesus is the 'Second Adam' or 'Cosmic Person' who gathers
all humanity into himself. Rom 5, Col 1, Eph 2 (Bouyer, The
Christian Mystery, Ch. 8, Griffiths, A New Vision of Reality,
pp. 113-127, 272-275.)
- The 'body of Christ' is the comprehensive 'After' of the
Christ-Event, the all-gathering unitive sacrament which is
celebrated and partaken in the Eucharist.
- The shape of human and Christian life, corresponding to
the shape of Jesus' life, moves from 'unitive birth' or Baptism
to 'unitive death' or Eucharist.
- The 'Mystery of the Church' is the obverse and continuation
of the Mystery of Christ. (Vatican II Constitution on the
Church, Nos. 2-7)
- The Christ-Mystery is contained, through the centuries,
not only in the New Testament but in the Liturgy (particularly
the sacramental initiation of baptism and eucharist). (Constitution
on the Sacred Liturgy, Nos. 2,5-10)
- The Mystery or Event becomes actualized, however, in living
human persons in the dynamic presence of the Holy Spirit.
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