La «subjectio» du Christ chez saint Hilaire
In the De Trinitate the discussion of 1 Cor 15:21-28 is tackled in a polemical context. If at the end the Son "will subject himself to the Father", must one understand that he "will be reduced to a state of dependence? If he has to hand over the kindom, will he cease to reign? Ultimat...
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Pontificia Univ. Gregoriana
1983
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| In: |
Gregorianum
Year: 1983, Volume: 64, Issue: 3, Pages: 423-452 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a In the De Trinitate the discussion of 1 Cor 15:21-28 is tackled in a polemical context. If at the end the Son "will subject himself to the Father", must one understand that he "will be reduced to a state of dependence? If he has to hand over the kindom, will he cease to reign? Ultimately will he disappear into the paternal depths? In opposite ways Arians and Sabellians tried to draw advantage from that passage. Hilary explains that the finis, the traditio and the subjectio of which St Paul speaks correspond to a moment in the divine "economy". They express the mystery by which the Son must be begotten according to the flesh to match the perfect condition fo the Son of God. St Hilary's analyses are articulated around a small number of New Testament texts (I Cor 15:21-28; Phil 2:6-11 and 3:21; John 17:1-2,5,24). He comes back again and again to relate these texts to each other - always to bring out from different angles the glory of the risen Christ's humanity, which is shared with those whom the Father has given to him, in such a way that they form with him but one body. The subjectio of I Cor 15 corresponds thus to the final achievement of the Father's work in and through the Son. This reception of the Father's fullness on the part of the Son already shows itself visibly during the time when the Son is in the forma servi: his subjectio obedientiae is in some sense the demonstratio of his subjectio concessionis. This subjectio becomes visible to us in the mystery of his suffering humanity. Just as Jesus in his life, death and resurrection did nothing else than accomplish his Father's work, so it is by this means too that he is for us "the image of the invisible God" (Col 1:15). That ineffable relationship, by which he eternally receives everything from the Father and returns all to him in love, becomes transparent in the humanity of Christ. This humanity does nothing else than reveal him. It must also bring about the communication of his glory. The last word of the "magnum pietatis sacramentum" (I Tim 3:16) will be our being taken up into the fullness of God. | ||
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