Juan Sara. Secular Institutes According to Hans Urs ... - Communio

326 Juan M. Sara
both created being and triune being (Er-scheinung [appearance]—
pulchrum). It is the Yes that gives, in radical decision, and that enacts
the mystery of vicarious representation—especially in the “serious
case” (death)—for the other, the brother for whom Christ died (Entscheidung
[decision])—bonum). Finally, obedience is the Yes that bears
witness to and unveils being as love—in the world and in the cross
of the Son (the way, the truth, and the life) as the Word of the
Father, the Yes that, in substitution, unites and unveils (apocalypse)
heaven and hell (Ent-hullung—verum).
The end: opening in service
The unfolding of the transcendentals draws its life from a
fundamental unity: the whole process is born from the full, obedient
response of the Son’s love of the Father—and from the obedient
response of pilgrim man to the love of creation and of God. Thus,
when we arrive at the end, we find ourselves once more in the
beginning. Every recapitulation is fruitful: it enables the emergence
of a fruit, a new task in which the origin lives, expresses itself, and
smiles . . . . Now, the task to which the Trilogy opens us is identical
to the task of the form of the secular institutes: to live gratuitous love
that characterizes the being both of God and of creation, to allow it
to light up, give itself, and utter itself in the midst of the suffocating
world of “self interest”:
And so what we are truly concerned with here is a new
integration in which Christians must lead the way, an
integration of the service of the world into the all-embracing
openness of man to Being. “Service” would mean the
responsibility for a destiny whose dimensions lie with Being,
which disposes and determines. “You cannot serve two
masters,” and so one of them, the service of the world, must
take its measure from the other, which itself has no measure
(being “indifferent”). For a man can give himself fully only
once. But his gift of self is a response, to the one who is the
ground of his being-permitted-to-be; to him who ultimately
wants from man not things and objects but his very self. Fili,
praebe mihi cor tuum. However perfect things may be, man
will never improve his heart through them; the world will