Wednesday, December 28, 2011

Community, Mission and the Individual

"Karl Barth clearly put the election of the Church (the community) before that of the individual (Church Dogmatic II/2, 195-305). In some way, therefore the community becoms mother of the faithful. In itself this is not wrong, but Catholic thought complements it: here the community's place is occupied by a person, most concretely by the Mother of Jesus; her mission is also to be the mother of his brothers, of his 'Mystical Body'(...). (...)This can be illustrated by the mission of Abraham. (...)It is impossible to discover which is prior in God's plan: the election of the individual for his universal mission or the election of the 'great nation' (Gen 12:2f) that is to result from that mission. The universal mission only exist as the pr longation of the person, and the person only exist through being thus prolonged in the mission.
(...)No longer do we simply have a number of individuals forming a community on the basis of a shared specific nature and the relation between the sexes. Rather, every individual who has been personalized in Christ has within him a sphere of community in virtue of his mission, for the mission proceeds from the individual member (that is from each person and its goal is the entire Body.
(H. U. von Balthasar, Theo-Drama, III, 273ff)


「カール・バルトははっきりと教会(共同体)の選びを個人の選びに先行させている(Church Dogmatic II/2, 195-305)。従って、ある意味で共同体は信仰者の生みの母親となる。これは、それ自体で間違っていないが、カトリック思想はそれを補足する。カトリックにおいては共同体の場は一人の個人によって占められている。それは、最も具体的な意味でイエスの母である。彼女の使命はイエスの兄弟、その『神秘体』の母となることでもある(...)。(...)これは、アブラハムの使命にたとえることができる。(...)神の計画には何が先行するか、普遍的な使命に向けての個人の選びか、それともその使命から生まれる『大いなる国民』(創世記12・2)の選びか、を突き止めることは不可能である。普遍的使命は存在するのは、個人の延長線においてのみであり、個人は存在するのは、使命に延長させられることを通してのみである。
(...)もはや、我々はただ単に、共有される種的本性と男女の関係に基づいた共同体を形成する数々の個人を持っているわけではない。むしろ、我々は持っているのは、キリストによって人格付けられた各々の個人である。宣教使命は個人のメンバー(つまり各個人から、そしてその目標は『体』全体である)から発生(proceed)するがゆえに、各個人は、使命のゆえに、共同体の本分を自分のうちに持っている。(H. U. von Balthasar, Theo-Drama, III, 273ffからの私訳)

I. The Pathos of the Christian Individual

(...)We began by considering Christ, the unique individual in world history who becomes universally present and universally necessary. We went on to consider the feminine answer he receives, an answer given by a single woman. Only on the basis of this primal encounter did what we call 'community' come about - facilitated by other individuals, namely, the first disciples. However firmly these individuals may have been anchored in a given (Jewish) community - with the result that the event took place 'in the fullness of time' - the fact remains that the event as such was brought about uniquely by them, by individuals; it continues to rest upon them.
To this extent, a very particular pathos attacches to the 'individual' in the Christian context. (...) In Christian terms, community can only be a community of disciples, and such community must begin in particularity; moreover, it must CONTINUE in particularity, for this is how Christ's path began, proceeded - and ended.
(...)This will give us a new perspective on the Church and on life in the Church. (...)though she is Christ's community of love, che consists of individuals who live their lives following the solitary Christ.

I キリスト教的個人のパトス


a. Community and Mission

The Eleven who, at the end of the Gospel of Matthew, are given the exalted Lord's command to go forth are rent asunder by centrifugal force.

b. The Situation of the Witness

So it can happen that an individual, sent out into a non-Christian world or finding himself there against his will, can follow his Lord by representing the Church as such.
(...)Witness, martyrion, is always the individual's response to Christ, but it is always made in teh name of the Church and concretely represent her. Whether the martyrdom is bloody or unbloody, the person who gives it, staking his whole existence on it, speaks and 'acts', not for himself, but IN PERSONA ECCLESIAE. The Church is concentrated in this individual; he steps forth in her name, with or without an explicit commission.
(H. U. von Balthasar, Theo-Drama, III, 447ff)


(...)証し、殉教はいつも個人のキリストへの答えであるが、それはいつも教会の名においてなされ、具体的に教会を代表(表示)する。証し(殉教)は流血を伴うあるいは伴わないにせよ、自分の全存在をかけながら、それを行う個人は、話するのは、行為するのは、自分ゆえにではなく、『教会に代わって』(in persona Ecclesiae)である。教会がこの個人に凝縮されるのである。彼は教会の名において、明示的な委嘱があってもなくても、足を踏み込むのである。

No comments: