Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

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20 HENK J.M. SCHOOT to Jesus: the first part to his divinity ("Lord God of Sabaoth, heaven and earth are full of your glory"), and the second to his humanity ("Blessed is he who comes in the name of the Lord,,).36 Now, if Christ as a person has both a divine and human nature, then some words have a double significance. And the significance cannot be equivocal or ambiguous, because this would jeopardize the unity of Christ's person. So, for example, the words 'knowledge' and 'wisdom' have a double significance in Thomas' vision, when they are said about Christ. There is reference to both divine and human knowledge and wisdom. The same is true of 'holy'. Thomas makes a clear distinction between created and uncreated holiness. Uncreated holiness belongs to the divine nature, and has belonged to Christ from eternity. Created holiness, however, is worthy of some discussion. The discussion has to do with the nature of Christ's conception and birth. From his conception, Christ has also been holy in his human nature, and thus possesses a created holiness. Thus, in his person, Christ unites holiness as sovereignty, inaccessibility and hidden-ness on one hand, and holiness as a connection with and dedication to God on the other. G.-L. Müller says, in all simplicity, that the Christian faith breaks through the heathen distinction between sacred and profane." This breakthrough takes place in Christ. In him heaven and earth come together. "By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity", as the deacon prays when preparing the wine during Mass. This precisely expresses the holiness of Christ. 36 STh III, q. 83 a. 4 c, 4 SN 8.2.4.3 expositio textus (Moos nr. 285). Because, as he makes clear elsewhere, Thomas regards the three-fold 'holy' in the scriptures as a reference to the mystery of the Trinity, he sees the Sanctus as a summary of the whole faith (STh II-II, q. 171, a. 3 c; In Isaiam 6, lectio I). 37 See loc. cit. in LThK (footnote 28). For a similar thought, but from a protestant theologian, see John Webster, Holiness, London 2003.
HOLY, HOLY, HOLY 21 3. Auctoritas, analogy, nexus mysteriorum The constitution Dei Filius (1870) of the first Vatican Council represents the first attempt to formulate this theological method." It is referred to as the method of the nexus mysteriorum, the relationship between the mysteries of faith. The concept of holiness, as we have just seen, covers the whole content of faith. It is a concept that is able to comprise human acts, worship and sacraments, the Holy Trinity and Christ in one mental operation. Furthermore, it asks for an exploration of the connection between the mysteries of faith. Because, via this approach, we trace the various aspects of the significance of faith, enabling us to better understand and describe the mysteries of faith. Not only his interpretation of holiness, but Thomas' whole theology consists, methodologically, of relating the large sections of the Christian creed. Later, these would be referred to as tracts, but Thomas concentrated on the actual subjects of the tracts, and called them the mysteries of faith." In fact, and he says it repeatedly, Thomas considers that there are two fundamental mysteries of faith: the mystery of the Trinitarian God, and the mystery of the humanity of Christ, or in other words, the mystery of the Incarnation. These two mysteries of faith are dealt with in greater depth in the creed, and the approach and method of the theology 38 Denzinger-Hünermann, Enchiridion symbolorum definitionum et dec/arationum de rebus fidei et morum, Freiburg/Brsg. etc. 199137, 3016: "Zwar erlangt die vom Glauben erleuchtete Vemunft [... ], sowohl aufgrund der Analogie mit dem, was sie auf natürliche Weise erkennt, als auch afgrund des Zusammenhanges der Geheirnnisse selbst untereinander [mysteriorum ipsorum nexu inter se] und mit dem letzten Zweck des Menschen mit Gottes Hilfe eine gewisse Erkenntnis der Geheirnnisse, und zwar eine sehr fruchtbare; niemals wird sie jedoch befähigt, sie genauso zu durchschauen wie die Wahrheiten, die ihren eigentlichen Erkenntnisgegenstand ausmachen. Denn die göttlichen Geheirnnisse übersteigen ihrer eigenen Natur nach so den geschaffenen Verstand, dass sie, auch wenn sie durch die Offenbarung mitgeteilt und im Glauben angenommen wurden, dennoch mit dem Schleier des Glaubens selbst bedeekt und gleichsam von einem gewissen Dunkel umhüllt bleiben, solange wir in diesem sterblichen Leben 'ferne vom Herrn pilgem: irn Glauben nämlich wandein wir und nicht im Schauen' (2 Cor 5,6f)." 39 See the first chapter of my dissertation Christ the 'Name' of God. Thomas Aquinas on naming Christ, Louvain 1993.
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Individual projects ANNUAL REPORT 2
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Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

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