Continuing my review of Jean Daniélou’s The Lord of History from here.
In these eight chapters, Daniélou transitions to exegesis, building on the foundation laid especially by the last chapter. The examination of sacred and secular modes of history served to define the space proper to the former; now, Daniélou returns ad fontes to fill that space. What does sacred history actually look like, according to scriptural Christian theology?
Chapters 1-3 thus examine divine action, human action, and the synergism implied in the incarnation respectively. Chapters 4-6 involve typology and progress, or the relationships between historical stages, and chapters 7-8 address eschatology.
Peter Abelard, written for Good Friday. This translation was the most difficult I’ve attempted so far. Meanwhile, I am also working on learning Georgian for a possible adventure teaching overseas this autumn.
Solus Ad Victimam
As the lone victim thou proceedest, Lord,
offering thyself to death, whom thou comest to destroy;
What can we say in such misery,
when thou in such kindness redeemest?
Ours, Lord, ours are the crimes,
the crimes whose torments thou bearest.
Make our hearts bear with thee,
that thou may favor as worthy even our fellow-suffering.
May we through the dark night and these three days,
held back by weeping, keep the night vigil,
until the rising Lord, on the brightest of mornings,
restore to the sorrowful their joys.
Make us then to bear with thee, Lord,
that we may be thy fellow-sharers of glory;
thus may we pass these three days in grief,
that you may give the laughter of Easter grace.