Introduction and disclaimer to the series: Weekly Miscellany
In the spirit of the title of this blog, I intend to use the space afforded me as a kind of sanctuary for unhurried meditations which I will post weekly. These meditations may be short or lengthy depending on the week. They will probably not be very organized, most of the time, and may vacillate between incoherence and simplicity. They will not be driven by argument or trying to prove a point; if anyone would wish to raise questions or disagreements in the comments, I will read and gladly respond, but probably not allow myself to be sucked into debate, because this is intended to embody a slow process of learning and fermenting ideas, and I do not have time or energy for too much debate too often. This is merely an externalization of internal thought processes, as well as an eclectic chronicle of weekly aesthetic and intellectual stimuli. I am hopeful that this will force me to express my thoughts more often by lifting from my conscience the compulsion for everything to be perfectly ordered and lucid, as well as make explicit and preserve to me some of the jumble of connections that form a part of transient life experience. Whether or not anyone chooses to read occasionally or frequently is extraneous, though there might be coincidental benefit through exposing the reader to ideas or associations not previously within his or her scope of experience.
Christ have mercy upon us.
Weekly Miscellany I,
November 4-10, 2013
Key scriptures under contemplation
The basic Christological significance of the Passover lamb is so obvious and so well known that I will not attempt to elaborate on it here. However, I would like to briefly expand this typological scope to other aspects of the story, to the ransom pattern visible. When the Israelites leave, they have plundered the treasures of Egypt, as Christ plundered the treasures of death, and they bring Joseph’s bones, for Christ has redeemed the dead and the living. Moreover, the firstborn, specially redeemed from death by blood, are now consecrated to God; they have not been merely “set free,” but they are bound and made holy. The descent to death has resulted in a glorious arising; the dying of the seed has yielded rich harvest.
Hans Urs von Balthasar equates orthopraxy with “theo-drama,” in which we are each called to play a unique part, but also one that follows the basic typological structure of redemption: “Death turns into life, and this is something that also takes place in our hearts so that, drawn into the action, they can look toward that center in which all things are transformed” (16-17). There is a certain narrative structure of descent and arising that characterizes redemption; it is the arc between creation and deification, between the activity of God and the union of the divine and the created, mediated most fully in the Godman, Christ, and consequently by the God-imaged priesthood of man. The destructive forces unleashed by Adam on the world are themselves destroyed in death, in the death of baptism, in the daily dying to self that takes place in regenerate man, and finally in the physical death that brings renewal.