Sárospataki Füzetek 16. (2012)
2012 / 3-4. szám - TANULMÁNYOK - Martien E. Brinkman: Az igazvoltról és a gonoszról alkotott fogalmaink isteni transzcendenciája
H iMETO HIS Own The expressive language of the Apocalypse tells us that only the Lamb is worthy to open the seals of world history and the identity of creation.17 However, it is not his reference to John that has become Irenaeus’ most famous theological contribution in the history of theology. That contribution is his concept of recapitulation. ‘For the Lord, taking dust from the earth, molded man; and it was upon his behalf that all the dispensation of the Lord’s advent took place. He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished.’18 The idea of recapitulation finds its roots in the Pauline tradition, especially in Ephesians 1: It was God’s good pleasure ‘to sum up all things in Christ, the things in the heavens, and the things upon the earth.’19 Colossians 1 stresses the same theme: ‘The Son is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together.’20 The texts from Ephesians—and from Colossians even more—are often used as a locus probans for the theologoumenon of the cosmic Christ. As such, there is nothing against this concept. However, it does depend on the way it is elaborated. If it develops from a cosmic theory —into which Christ fits as the apex stone and as the human being that is the fulfillment of everything human beings are longing for—it is contrary to the New Testament argumentation. The latter is instead about Christ who came to save human beings, about Christ in Whom we have salvation by his death on the cross, in his blood.21 Subsequently the letters confess that He is the head of all, just like the prophet Isaiah argues that the salvation is certain because God is the almighty Creator.22 Salvation is first in the argument, and the cosmic power of Christ thereafter. It is not even about the guarantee of salvation but is the very expression of its comprehensiveness. The synoptic tradition has the same sequence in a somewhat different perspective. Matthew relates the doctrine of creation to providence. Providence is not a general idea for him. Jesus says: ‘But seek first his kingdom and his righteousness, and all these things will be given to you as well.’23 The Kingdom comes first—and the Kingdom is Christ, the autobasileia,24 First of all, people should be in Christ and follow Him—and the rest is a giveaway. In the Kingdom which is Christ nobody will be in want. If we think about creation, it has to be in the perspective of salvation—or better 17 Apoc. 5:5. 18 Irenaeus, Against Heresies W, 14,2. The concept of recapitulation occurs often in Irenaeus’ work. 19 Eph. 1:10 (ASV). 20 Col. 1:15-17. 21 Col. 1:20. 22 Is. 40:12-31. 23 Matth. 6:33. 24 Origenes, Commentary on the Gospel of Matthew XIV,7: ‘For He is the King of the heavens, and as He is absolute Wisdom and absolute Righteousness and absolute Truth, is He not so also absolute Kingdom?’ 2012/3 .i Sárospataki Füzetek Nb
