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  • Inkarnacijska i eklezijalna dimenzija perihoreze
    Sorč, Ciril
    Inasmuch as love is the essence or the nature of God, and life is the expression of this love, it is understandable in and of itself that within God there is room for the creation and application of ... perihoretical lawfulness. Within God are divisions, which because of the essential unifying nature of love do not separate. Godʹs eminent internal reality reveals itself and gives of itself in the oikonomia of salvation. Therefore, the oikonomical Trinity, as Karl Rahner asserts, it also the immanent Trinity, and vice versa.This is the fundamental reality of God itself. This identity of God, theology attempts to consider on the basis of Godʹs descent into the world which he created. With his descent, God becomes approachable. That is why we do not take the idea of God as a starting point, but rather the concretely discovered Jesus Christ, who re-establishes this agreement, the identity of the immanent and oiconomical Trinity. The relation which connects the Son with the Father who sent him and with the Spirit which receives and sends, reveals a relationship which correspondends to the relationship in the depth of divine life. Each abstract hypothesis of the holy Trinity itself and its intended effects pales in significance before the fact of the concrete event of Jesus Christ. Since God in Jesus Christ became "God amond us", Emanuel, in him we recognise divine life. Christ is the most perfect announcer and the only mediator between us and God; He is perfectus communicator. As Christ "himself proclaimed", He once again joined man and God, and people to each other, and so reinstated communicatio and communio of the level of Perihoretical/perihoretic relationship develop in the Holy Spirit, within which Trinitarian and Christological perihoresis are realised; He is the one that creates perihoresis on a personal and interpersonal level. Furthermore, He will complete that eschatological perihoresis in which God is all in all. If christological perihoresis represents the establishment and realisation of Trinitarian perihoresis in the world, then pneumatological perihoresis is the spreading of perihoresis in the world. Trinitarian perihoresis in the oikonomia of salvation is continued in a unique way in the Church, so that we are free to speak of ecclesiastical perihoresis. "In this way, the mission of the Church is not supplementary to the mission of Christ and the Holy Spirit, but is its sacrament: with all its being and to all its members, the mission of the Church is to continue proclaiming and bearing witness, in order to spread the mystery of the community of the Sacred Trinity."(KKC 738) I conceived this paper as the basis or starting point for perihoretical/perihoretic anthropology. We can already see from what has been written here, that Godʹs revelation, communication, descent among people, in one world: salvation, some kind of "translation", continuation of divine life on the level of created/creational effect.
    Vir: Bogoslovska smotra = Ephemerides theologice Zagrebienses. - ISSN 0352-3101 (Letn. 69, št. 1, 1999, str. 13-30)
    Vrsta gradiva - članek, sestavni del
    Leto - 1999
    Jezik - hrvaški
    COBISS.SI-ID - 2331226

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