"There is, in short, a real "I" who believes — yet at the same time, it is "not I, but Christ" (Gal. 2:20). Barth's whole doctrine of reconciliation could be read as one massive theological exposition of this Pauline dictum. I participate in the history of Jesus; I am activated by the event of his faithful existence. Within his history, I become a new creature, a new subject liberated for faithful response to God. Within his death and resurrection, I live — yet not I, but Christ, since his faithfulness to God is the internal determining principle of my own subjectivity. My history is imprinted with Christ's, so that even the imitatio Christi is not my own work, but his — and in that way, it is truly my work.
"I live — yet not I, but Christ." In Barth's hands, this paradox becomes a christological rendering of the nature of subjectivity itself. all Christian existence is imitatio Christi, since the Sirit has fashioned us from the mould of Jesus' faithful existence. Through the power of the Spirit, the history of Jesus generates its own corresponding imitatio — and it is true imitatio just because it is real participatio. the Cristian is a real "I" who responds faithfully to God, but this "I" is always already formed by Jesus' own history of πίστις before God."The Faith of Jesus Christ:, page 307
I like that; a very good exposition on Galatians 2:20; I don't think I've heard a better one.
Friday, April 23, 2010
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