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Pridružen: 10 lip 2008 20:55
Postovi: 3438
Lokacija: Santa Fe (New Mexico)
Podijelio: 0 zahvala
Zahvaljeno je: 72 zahvala
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Jeste se raspisali.  Ne stignem svima odgovarati. Možda da krenemo od dame, odnosno, gospođice. tratinčicamala napisao: Čovječe vi ste ovde odreda bolesni.. Skužila si?!  Dugo ti je trebalo.  tratinčicamala napisao: Bonifacije tebi triba psihološka pomoć. Nažalost prisilna. Ovaj put si u pravu!  tratinčicamala napisao: Ja sam Franu to rekla ljudski.. a medicinski nepametan valjda bi značilo glup. Pardon! Značilo bi imbecil. Medicinski ne pametna osoba je imbecil. Kak kreativan naziv.  To sam ti od prvog dana priznao da je dosta kreativno. Neki dan sam napisao, citiram; Fran26 napisao: Pišem jer mi je trenutno dosadno, da imam pametnijeg posla misliš da bi ovde dangubio? Na šta ti odgovaraš; tratinčicamala napisao: I niste vi toliko glup čovik koliko sebe nesvjesno smatrate. Te nekak ne razmem.  Napisao sam da mi je dosadno. Valjda onda to znači to što sam i napisao - da mi je dosadno. Ne smatram se glup čovjek (svjesno, a bome ni nesvjesno), naprotiv, smatram se pametnim. Dosad sam sreo stotine forumaša, samo jedan je bio pametniji od mene. Ne dva, pet ili sedam. Jedan jedini. Sadam godina sam imao kad sam čitao "Theo-Drama" Hans Urs Von Balthasar. Kao što vi ovde na forumu možete vidit moje postove, isto tako ja čitam vaše. Iz postova čovjek može poprilično toga saznati, pa i to koliko je netko pametan, odnosno - glup. Pustimo sad to na trenutak. Ono što ostaje nejasno je kako si ti iz rečenice, citiram; Fran26 napisao: Pišem jer mi je trenutno dosadno, da imam pametnijeg posla misliš da bi ovde dangubio?! Zaključila ovo; tratinčicamala napisao: I niste vi toliko glup čovik koliko sebe nesvjesno smatrate. Ima neki suvisli način da se to objasni?! Ako nema, pređi samo preko toga. Pitam, tek toliko, iz radoznalosti. p.s. Idemo malo provocirat Kopitara?! Jesi ti Tratinčicamala znala da je Isus katolik?! Ne pravoslavac, nego katolik. Jesus must be Catholic, otherwise his Church, which follows him and is promised his fullness, could not be called Catholic. Being Catholic means embracing everything, leaving nothing out. How can an individual human being do this, even if he is the only begotten Son of God? We shall not explain this by theological speculation. It is something that can reveal itself to us only if, in the openness of faith, we let our eyes rest on his self-manifestation. He is the revelation of someone else, of the Father, who is “greater” than he, and yet with whom he is “one”. This is the message of his words and his life. He can reveal the Father in this way only through a twofold movement: he steps forward (with divine authority) in order to make the Father visible, and simultaneously he steps back (as the Suffering Servant) in order to reveal the Father, not himself. We must not fail to discern him in his mode of stepping back, for he is the only way to the Father. In other words, the Father reveals himself by revealing the Son; he gives himself by giving his Son: dando revelat, et revelando dat (Bernard). Nor must we cling to him in his stepping forth, for, in all the density of his flesh, his whole aim is to be transparent, revealing the heart of God. In the same breath he can say, “My flesh is food indeed” and “It is the spirit that gives life, the flesh is of no avail.” We must not hedge him round with a pietistic Jesus-spirituality on the grounds that “only the Son knows the Father”; he is the Door, and a door is not for clinging to: it is for going through. He is “the way”: we are not meant to stand still on it but walk along it, toward “my Father’s house”, which has “many rooms”. And at the same time we do not leave these rooms and this path behind us, for Jesus is also the light of the world, the truth, the Resurrection, the presence of eternal life. But he is these things, not in his own power, but because he manifests the Father’s love. Lest we become completely confused and wearied by this riddle of his simultaneous stepping forward and stepping back, his appearances and disappearances, he goes beyond it: when he rises from the dead and goes back to the Father, he sends the Holy Spirit from the Father. This Holy Spirit is the one, whole, personal manifestation and confirmation of this baffling unity between Father and Son, the divine “We” that is more than the mere “I” and “Thou”. It leads beyond the endless process of counting up, of supplementary definitions, to the reality of mutual presence and indwelling, without causing Father and Son to submerge in the Spirit. The Spirit comes to the aid of our helplessness in the face of the unity of opposites so clearly expressed in the gospel. He rewards us for not trying to resolve this apparent contradiction by our own efforts—for this would be to destroy the core of the Catholic reality: if we are to see things properly, we must include the opposite of what we have seen. It is not that what we see suddenly turns (“dialectically”) into its opposite, but that in the lowliness of Jesus there is a direct revelation of his lofty nature; that in his severity we discern his mercy, etc. And it is not that, in his human lowliness, he shows the greatness of the divine Father; it is not that his human severity prepares the way for the Father’s compassion. Rather, his lowliness reveals the humiliation of the Father’s love, and that shows his greatness. Thus, too, his human severity reveals the unshakable nature of the Father’s love, and hence of its compassion. So, in the distinction between Father and Son, we discern simultaneously the unity of the divine essence, and, within it, the possibility of uniting those qualities that seem to us irreconcilable. The famous Catholic “and”—Scripture “and” Tradition, etc.—which is the object of Protestant criticism, has its true origin here, and here alone. A Church can be Catholic only because God is Catholic first, and because, in Jesus Christ and ultimately in the Holy Spirit, this catholicity on God’s part has opened itself to the world, simultaneously revealing and giving itself. The Spirit is “Person”, the “We” in God: he provides the basis for the “we” that exists between God and ourselves, and hence too between men. But we would know and possess nothing of this if Jesus Christ had not stood at the alpha and omega of all God’s ways in the world, as the form of revelation available to anyone who is open to it, i.e., is prepared to believe. Hans Urs von Balthasar "In the Fullness of Faith"
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